WEDENBORG. 


UCSB  LIBRARY 


EXTRACTS 


FROM  THE 


THEOLOGICAL  WORKS 


OF 


EMANUEL   SWEDENBORG. 


BOSTON: 
T.  H.  CARTER  — 1888. 


NOTICE. 

This  little  volume  of  Extracts  from  the 
Theological  Works  of  Emanuel  Swedeii- 
borg  was  first  published  in  Philadelphia, 
in  1816. 

To  us  they  seem  to  be  made  with  so 
good  judgment,  and  so  fully  to  embody 
the  vitality  of  Christian  Life,  as  to  lead 
us  to  reprint  them  for  distribution. 

All  who  wish  for  a  copy  may  receive 
one  by  calling  at  169  Tremont  Street, 
Boston,  or  20  Cooper  Union,  New  York. 

If  any  who  should  receive  a  copy  should 
cease  to  value  it,  he  is  requested  to  give 

it  to  another. 

T.  H.  C. 
Januaky,  1888. 


Extracts  from  Swedenborg. 


i\Iax  in  another  life  becometh  the  perfect 
lage  of  his 
—  ^rc.  1680. 


imaf^e  of  his  inward  thoughts  and  intentions. 


Man  may  know  whether  he  is  amongst  the 
infernal  or  angelic  spirits  :  if  he  intendeth 
evil  to  his  neighbor,  thinking  nothing  but 
evil  concerning  him,  and  actually  doing  evil 
when  it  is  in  his  power,  and  finding  delight 
therein,  he  is  then  amongst  the  infernals, 
and  becometh  also  himself  an  infernal  in 
another  life  ;  but  if  he  intendeth  good  to  his 
neighbor,  and  thiuketh  nothing  but  good 
concerning  him,  and  actually  doeth  good 
when  it  is  in  his  power,  he  is  then  amongst 
the  angelic,  and  becometh  himself  also  an 
angel  in  another  life.  This  is  the  character- 
istic mark  or  test  by  which  every  one  may 
discover  his  true  state  and  quality,  and 
according  to  which  he  ought  to  examine 
himself.  There  are  several  who  by  habit 
have  learned  in  the  world  a  fair  and  up- 
right method  of  speaking  and  acting ;  but  in 
another  life  it  is  perceived  instantly  whether 
3 


4  EXTRACTS    FROM 

the  mind  or  intention  hath  been  agreeable 
tliereto;  and  if  not,  they  are  rejected 
amongst  the  infernals^f  their  own  kind  and 
species.  —  Arc.  1680. 

Kings  are  predicted  of  peoples,  but  not  so 
of  nations.  The  children  of  Israel,  before 
they  desired  a  king,  were  a  nation,  and  rep- 
resented good,  or  the  celestial  principle ;  but 
after  that  they  desired  and  received  a  king, 
they  became  a  j^eople,  and  no  longer  repre- 
sented good,  or  the  celestial  principle,  but 
truth,  or  the  spiritual  princii)le ;  which  was 
the  reason  why  it  was  imputed  to  them  as 
a  fault.  1  Sam.  viii.  7,  to  the  end. — Arc. 
1672. 

Everything  in  another  life  that  is  sweet 
and  harmonious,  hath  its  ground  in  goodness 
and  charity.  —  Arc.  1759. 

Persuasions  of  the  false  grounded  in  self- 
love,  are  opposite  to  the  celestial  things  of 
love ;  persuasions  of  the  false  grounded  in 
the  love  of  the  world,  are  opposite  to  the 
spiritual  things  of  love.  Persuasions 
grounded  in  self-love  have  this  tendency, 
that  they  would  have  dominion  over  all 
things  ;  and,  in  proportion  as  they  are  left 
unrestrained,  they  would  have  dominion  over 
the  universe,  and  even  over  Jehovah ;  where- 
fore })ersuasions  of  that  kind  are  never  toler  • 
ated  in  another  life  ;  but  persuasions  grounded 
in  a  love  of  the  world  have  not  so  unruly  a 


SWEDENBORG.  5 

tendency,  giving  birth  only  to  the  wild  rav- 
ings of  a  discontented  mind,  attended  with  a 
fond  and  vain  affectation  of  heavenly  joy,  and 
a  desire  to  appropriate  the  wealth  and  pos- 
sessions of  other  people  not  so  much  with  a 
view  to  self-pre-eminence ;  but  the  differ- 
ences of  those  persuasions  are  innumerable. 
—  Arc.  1675. 

The  things  spoken  by  spirits  are  heard  as 
clearly,  in  respect  to  depth  and  tone  of  ex- 
pression, by  those  whose  interior  organs  of 
hearing  are  open,  and  also  by  spirits  them- 
selves, as  the  things  spoken  by  men  on  earth ; 
but  by  those  whose  interior  organs  are  not 
open,  they  are  not  heard  in  the  least.  —  Arc. 
1763. 

Spirits  sometimes  discourse  by  mere  visual 
representatives ;  such  as  flame  of  various  col- 
ors, luminous  appearances,  clouds  ascending 
and  descending,  etc. — Arc.  1764. 

It  is  an  established  truth  that  unless  the 
Lord  had  come  into  the  world,  and  subdued 
and  overcome  the  hells,  by  suffering  himself 
to  be  tempted,  the  whole  race  of  mankind 
must  have  perished ;  and  there  was  no  other 
possible  means  of  salvation,  even  for  those 
who  have  lived  on  this  earth  since  the  time  of 
the  most  ancient  church.  But  to  unfold  the 
arcana  of  this  saving  process,  even  in  a  most 
general  view,  would  fill  a  whole  volume,  and 
would  also  give  occasion  to  reasonings  con- 
cerning divine  mysteries,  which,  being  above 


6  EXTRACTS    FROM 

the  reach  of  common  capacities,  would  be  un- 
intelligible, howsoever  clearly  they  might  be 
unfolded,  whilst  many  would  have  no  desire 
to  comprehend  them ;  wherefore  it  is  better 
for  mankind  to  be  contented  to  know  that 
such  a  process  was  necessary,  and  to  believe 
it,  because  it  is  so.  —  Arc.  1676. 

In  lusts  and  falsities  is  the  life  of  evil  spir- 
its, but  in  goodnesses  and  truths  is  the  life  of 
angels ;  and  hence  arise  infestation  and  com- 
bat. With  those  who  have  conscience,  there 
ariseth  hence  a  still  or  mute  pain ;  but  with 
those  who  have  perception,  an  acute  or  sharp 
pain ;  and  so  much  the  more  acute  as  the  per- 
ception is  more  interior.  —  Arc.  1668. 

He  who  is  in  temptations  is  in  the  hells. 
Place  is  of  no  consequence,  but  all  depends 
on  state.  —  Arc.  1691. 

Very  few  are  capable  of  knowing  what  is 
effected  by  temptations,  and  the  combats  of 
temptations :  they  are  the  means  whereby 
evils  and  falses  are  loosened  and  shook  off  in 
man,  and  whereb}'  horror  is  excited  in  respect 
thereto,  and  conscience  is  not  onh^  formed  but 
confirmed,  and  thus  man  is  regenerated ;  and 
this  is  the  reason  why  such  as  are  regenerated 
are  let  into  combats,  and  undergo  temptations ; 
which  is  effected  in  another  life,  if  not  in  the 
life  of  the  body,  with  all  who  are  capable  of 
being  regenerated  :  wherefore  the.  Lord's 
church  is  called  militant.  — Arc.  1692. 


SWEDEXBOKG.  7 

The  interior  or  middle  man  is  tlie  real  ra- 
tional man ;  which  is  spiritual  or  celestial  when 
he  looketh  upwards,  but  merely  animal  when 
he  looketh  downwards.  —  Arc.  1702. 

Everything  that  is  according  to  true  order 
is  truth.  —  Influx,  2. 

Ends  proposed,  as  they  are  first  in  intention, 
so  are  they  first  in  order ;  in  the  second  degree 
of  order  are  the  causes  or  means  used  to  ac- 
complish those  ends  ;  and  in  the  third  degree 
of  order  are  the  effects,  or  the  accomplishment 
itself.  —  Influx,  2. 

All  perception  arises  from  conjunction.  In 
proportion  as  the  things  appertaining  to  the  ex- 
ternal man  are  joined  with  the  celestial  things 
of  the  internal  man,  in  the  same  proportion 
perception  increaseth,  and  becometh  more  in- 
terior.—  Arc.  1615. 

Man  is  continually  in  worship  when  he  is 
in  love  and  charity.  —  Arc.  1618. 

The  sweet  affections  of  love  and  wisdom  en- 
large the  faculties  of  the  soul,  and  dispose  them 
for  the  reception  of  more  copious  influxes, 
even  as  a  merry  heart  opens  and  exhilarates 
the  countenance.  —  Influx,  13. 

Odors  correspond  with  spheres.  —  Arc.  1514. 


8  EXTRACTS    FKOM 

In  another  life,  the  temper  and  quality  of 
every  one  is  known  the  instant  he  conies  in 
view,  whether  he  opens  his  lips  to  speak  or 
not.  —  Arc.  194. 

There  are  as  many  spheres  as  there  are  af- 
fections and  compositions  of  affections,  which 
are  innumerable.  The  sphere  of  a  spirit  is^ 
as  it  were,  his  image  extended  without  him, 
and  indeed  the  image  of  all  things  apper- 
taining to  him.  What  is  exhibited  visibly 
and  perceptibly  in  the  world  of  S]jirits,  is  only 
a  sort  of  general  image  or  resemblance,  which 
nevertheless  is  discerned  in  heaven  as  to  its 
particulars ;  but  as  to  its  singulars  (particu- 
lars of  particulars),  no  one  knoweth  them  but 
the  Lord  alone.  — Arc.  1505. 

Many  of  those  who  have  been  most  distin- 
guished for  their  skill  and  knowledge  in 
points  of  doctrine,  are  amongst  the  infernals ; 
but  such  as  have  lived  a  life  of  charity  are 
all  in  heaven.  —  Arc.  1515. 

Spheres  and  odors  are  not  of  a  regular  con- 
tinual existence ;  they  are  diversely  tempered 
by  the  Lord,  to  prevent  spirits  always  appear- 
ing before  others  according  to  their  true  na- 
ture and  quality.  —  Arc.  1520. 

In  proportion  as  truths  are  more  genuine 
and  more  multiplied,  in  the  same  proportion 
good  is  rendered  more  capable  of  receiving 
them   as  vessels,  and   of   reducing  them   to 


SWEDENBORG.  V 

order,  and  finally  of  manifesting  itself;  till 
at  length  truths  no  longer  appear,  only  as  good 
shines  through  them.  Thus  truth  becomes 
celestial-spiritual;  inasmuch  as  the  Lord  is 
present  only  in  good,  which  is  of  charity  alone. 
—  Arc.  2063. 

The  things  of  the  body  must  in  a  measure 
die  before  man  can  be  born  anew,  or  be  regen- 
erated :  the  body  itself  must  die  before  man 
can  be  admitted  into  heaven,  and  see  the 
things  of  heaven.  Thus  it  is  with  the  Word 
of  the  Lord :  its  bodily  parts  are  the  contents 
of  the  literal  sense  ;  in  which,  whilst  the  at- 
tention of  the  mind  is  fixed,  the  internal  con- 
tents do  not  appear;  but  when  the  former 
become  as  it  were  dead,  then  first  the  latter 
are  presented  to  view.  There  is  a  difference 
between  the  vessels,  and  the  essential  things 
contained  in  the  vessels.  —  Aix.  1408. 

The  celestial  principle  of  love  is  such,  that 
it  does  not  desire  to  live  in  propriety,  or  self- 
seeking,  but  to  impart  itself  to  all,  so  that  it 
wisheth  to  give  all  its  own  to  others.  Herein 
consisteth  the  essence  of  celestial  love  :  the 
Lord,  as  being  essential  love,  or  the  essence 
and  life  of  the  love  of  all  in  heaven,  is  desir- 
ous to  give  to  mankind  all  things  that  are  his. 
Nothing  is  more  contrary  to  celestial  love  than 
self-love.  —  Arc.  1419. 

To  wish  to  be  greater  than  others  is  not 
heaven,  but  hell.  —  A7r.  450. 


10  EXTRACTS    FROM 

In  proportion  as  things  natural,  worldly, 
and  corporeal,  partake  of  things  celestial  and 
spiritual,  so  as  to  be  influenced  thereby,  in 
the  same  proportion  they  are  good,  and  so  far 
are  blessed.  —  Air.  1420. 

Things  scientifical  are  compared  to  planta- 
tions of  oaks,  by  reason  of  the  interwoven 
branches  which  distinguish  the  oak.  —  Arc. 
1443. 

During  the  process  of  regeneration,  man 
is  introduced  by  the  knowledges  of  things 
spiritual  and  celestial ;  but  wdien  he  is  regen- 
erated, he  is  then  introduced  to,  and  is  in  the 
celestial  and  spiritual  things  of  knowledges. 

—  Arc.  1453. 

In  the  time  of  the  most  ancient  church, 
they  performed  holy  w^orship  in  their  tents. 

—  AiT.  414. 

Scientifics  are  the  vessels  of  things  spirit- 
ual. —  A7X.  1435. 

Supposing  there  were  several  on  earth  who 
had  their  internal  sight  open,  they  might  be 
together,  and  converse  together,  even  though 
the  one  was  in  India,  and  another  in  Europe. 

—  Arc.  1277. 

The  ambulations  and  progressions  of  spir- 
its, which  are  often  beheld,  are  nothing  else 
but  chan.cres  of  state.  —  Arc.  1379. 


SWEDENBORG.  11 

The  men  of  the  most  ancient  church  had 
the  most  delightful  dreams,  and  likewise  vis- 
ions ;  and  it  was  at  the  same  time  insinuated 
to  them  what  such  dreams  and  visions  signi- 
fied.—^rc.  1122. 

They  who  subdue  the  evil  of  their  nature, 
and  regulate  their  lives  by  the  laws  of  wisdom, 
appear  in  the  spiritual  world  in  beautiful  hu- 
man forms,  and  are  as  the  angels  in  heaven. 
—  Influx,  15. 

Water  signifies  natural  truth;  so  likewise 
does  the  word  river.  —  Influx,  20. 

The  essential  property  of  heavenly  love  is 
to  be  communicative.  —  Heaven  and  Hell,  400. 

Heaven,  considered  in  itself,  is  an  aggre- 
gate of  beatitudes  and  delectation.  The  pleas- 
ures of  heaven  are  unutterable,  as  they  are 
innumerable.  Xo  man  that  is  absorbed  in 
carnal  and  sensual  gratifications  can  have  the 
least  notion  of  any  one  of  them,  because  all 
his  receptive  faculties  are  turned  back  from 
heaven  to  this  world;  consequently,  being 
immersed  in  the  love  of  self  and  of  the  world, 
he  is  incapable  of  taking  pleasure  in  anything 
but  the  honors  and  riches  of  this  world,  or  in 
sensual  gratifications  :  whereas  these  things 
do,  as  it  were,  extinguish  or  suffocate  all 
sense  of  the  refined  pleasures  of  heaven,  even 
so  far  as  to  render  the  reality  of  them  incred- 
ible. —  Heaven  and  Hell,  397,  398. 


12  EXTRACTS    FROM 

The  man  who  is  in  the  love  of  self  and  of 
the  world  is,  during  his  bodily  life,  sensibly 
affected  therewith,  and  the  pleasures  resulting 
from  them ;  whereas  he  who  is  in  the  love  of 
God  and  of  his  neighbor,  has  seldom,  during 
his  life  here,  the  same  manifest  sensations 
thereof,  nor  of  the  sweets  of  the  good  affec- 
tions resulting  therefrom ;  but  in  their  room 
feels  only  a  kind  of  secret  satisfaction  in  the 
centre  of  his  soul,  darkened  and  covered,  as 
it  were,  with  this  natural  corporeal  integu- 
ment, and  deadened,  in  a  manner,  by  the  cares 
of  this  life.  But  these  states  are  quite  altered 
after  death ;  for  then  the  pleasures  resulting 
from  the  love  of  self  and  of  the  world  are 
changed  into  horrors,  signified  by  the  name 
of  hell-tire.  But  that  which  was  no  more 
than  an  inward,  secret,  and  obscure  satisfac- 
tion, in  those  who  were  in  the  love  of  God 
and  of  their  neighbor,  is  then  changed  into 
clear  perceptions  and  joyous  sensations  ;  and 
what  was  before  a  hidden  though  spiritual 
root  of  blessedness,  does  in  their  manifested 
state  of  spiritual  life  bring  forth  the  pleasant 
fruit  of  spiritual  delights.  —  Air.  401. 

I  found  by  experience,  whenever  I  was 
prompted  by  a  motive  of  benevolence  to  com- 
municate the  joy  I  felt  to  any  other,  that,  in 
the  room  of  what  was  so  communicated,  a 
fresh  and  more  copious  stream  of  joy  flowed 
in  upon  my  soul,  and  that  according  to  the 
degree  of  such  benevolence.  —  Heaven  and 
Hell,  413. 


SWEDEXBORG.  13 

The  ultimate  end  of  creation  was  doubtless 
to  provide  and  prepare  for  heaven  an  infinite 
number  of  human  beings,  to  be  blessed  with 
the  divine  presence  and  communications ; 
whilst  so  many  stars  serve  as  so  many  suns, 
to  enlighten,  warm,  and  fructify  so  many 
earths  for  the  support  of  men,  that  should  in 
due  time  become  angels  in  the  kingdom  of 
heaven.  —  Heaven  and  Hell,  411. 

To  be  under  the  Lord's  leadings,  from  the 
beginning  to  the  end  of  our  lives,  in  this 
world,  and  so  on  in  eternity,  is  what  we  are 
to  understand  by  his  mercy  :  therefore  let  all 
such  know  that  every  one  is  designedly  born 
into  this  world  for  heaven,  and  that  he  is 
received  into  it  who  receives  into  himself  the 
qualifying  heavenly  principles  in  this  world, 
and  that  no  other  is  excluded  than  he  who 
rejects  them.  — Heaven  and  Hell,  420. 

Good  and  truths,  of  the  same  kind,  love 
one  another  by  sympathy,  and  tend  to  union. 
—  Heaven  and  Hell,  319. 

Faith  and  charity  are  communicated  by  the 
Lord  to  those  who  shun  evils  as  sin.  —  Coiv- 
tinuation  of  the  Last  Judgment,  49. 

Polygamy  was  permitted  to  the  ^[ahometans 
because  they  were  Orientals ;  who,  without 
such  permission,  would  have  burned  with  the 
lust  of  filthy  adulteries  more  than  Europeans, 
and  so  have  perished.  —  Last  Judgment,  72. 


14  EXTRACTS    FROM 

To  will  or  desire  truth  for  the  sake  of  truth, 
is  likewise  to  lov^e  and  acknowledsre  what  is 
divine.  —  Last  Judgmeiit,  36. 


■^o' 


All  things  in  the  universe  have  relation  to 
truth  and  good,  and  to  their  conjunction.  — 
Last  Jtidg.  39. 

The  church  would  be  but  one,  and  not  di- 
vided into  many,  if  charity  was  regarded  as 
the  essential  of  the  church ;  in  such  case,  the 
differences  which  might  exist  as  to  doctrinal 
opinions,  and  matters  relating  to  external 
worship,  would  be  of  no  account.  —  Last 
Judg.  39. 

Cock-crowing,  as  well  as  twilight,  signifies 
in  the  word  the  last  time  of  the  church.  — 
Last  Judgment,  39. 

To  love  our  neighbor  does  not  consist  in  the 
love  of  his  person,  but  in  loving  that  in  him 
which  makes  him  our  neighbor,  consequently 
good  and  truth.  They  who  love  the  person, 
and  not  the  quality  within  him  which  consti- 
tutes a  neighbor,  love  what  is  evil  as  well  as 
what  is  good.  The  judge  who  punishes  the 
wicked,  in  order  to  their  amendment,  and  that 
the  good  may  not  be  corrupted  by  them,  loves 
his  neighbor.  —  Last  Judg.  39. 

To  love  our  neighbor,  is  to  do  what  is  good, 
just,  and  upright  in  all  our  dealings  and  con- 
cerns. —  Last  Judgment,  39. 


SWEDENBORG.  15 

The  term  neighbor  signifies  that  good  which 
we  ought  to  have  in  heart.  —  Last  Judgment, 
39. 

The  Lord  is  our  neighbor  in  the  supreme 
sense,  because  he  is  to  be  loved  above  all 
things ;  hence  everything  derived  from  him, 
in  which  he  is  present,  is  our  neighbor ;  con- 
sequently good  and  truth  are  our  neighbor. 
The  distinction  of  neighbor  is  according  to 
the  quality  of  good,  and  thus  according  to 
the  presence  of  the  Lord.  Every  man,  every 
society,  also  our  country,  and  the  church, 
and  in  a  universal  sense  the  kingdom  of  the 
Lord,  are  our  neighbor :  to  do  kind  and  ser- 
viceable offices  to  them,  according  to  their 
several  states,  from  a  love  of  goodness,  is  to 
love  our  neighbor. — Last  Judgment,  39. 

A  life  of  charity  is  a  life  in  conformity  to 
the  commandments  of  the  Lord ;  consequently, 
to  live  according  to  divine  truths,  is  to  love 
the  Lord.  —  Last  Judgment,  39. 

Genuine  charity  does  not  claim  merit,  be- 
cause it  proceeds  from  an  internal  affection, 
consequently  from  the  delight  of  doing  good. 
They  who  separate  faith  from  charity  in  an- 
other life,  hold  faith  and  the  good  works 
which  they  did  merely  in  an  external  form,  as 
meritorious.  —  Last  Judgment,  39. 

The  ancients  who  belonged  to  the  church 
reduced  the  goods  of  charity  into  order,  and 


16  EXTRACTS    FROM 

distinguished  them  into  classes,  giving  to 
each  its  proper  name ;  and  herein  consisted 
their  wisdom.  —  Last  Judgment,  39. 

All  good  is  the  offspring  of  love  and  charity, 
and  all  truth  is  the  offspring  of  good.  —  Last 
Judg.  39. 

nationality  and  liberty  are  the  mansions  of 
the  Lord  in  the  human  race,  with  the  good 
and  with  the  evil.  —  Angelic  Wisdom,  140. 

The  spiritual  man  loves  spiritual  truths ; 
he  loves  not  only  to  know  and  understand 
them,  but  he  also  wills  them.  —  Angelic  Wis- 
dom, 251. 

When  the  things  which  are  of  heaven  serve 
as  means  to  the  natural  man  for  his  own  ends, 
then  those  means,  although  they  appear  celes- 
tial, nevertheless  become  natural,  inasmuch 
as  the  end  qualifies  them ;  for  they  become 
as  scientifics  of  the  natural  man.  —  A7igelic 
Wisdom,  261. 

The  natural  mind  is  in  its  form  or  image  a 
world;  the  spiritual  mind  is  in  its  form  or 
image  a  heaven.  —  Angelic  Wisdom,  270. 

The  natural  mind,  with  all  things  apper- 
taining to  it,  is  turned  in  spiral  circumvolu- 
tions from  right  to  left,  but  the  spiritual  mind 
from  left  to  right.  An  evil  spirit  cannot  turn 
his  body  in  circumgyration  from  left  to  right, 


SWEDENBORG.  17 

but  from  right  to  left ;  whereas  a  good  spirit 
has  difficulty  in  turning  his  body  in  circum- 
gyration from  right  to  left,  but  easily  does  it 
from  left  to  right.  The  circumgyration  fol- 
lows the  flux  of  the  interiors,  which  are  of  the 
mind. — Angelic  Wisdom,  270. 

Man  cannot  do  good  from  himself,  but  from 
the  Lord,  and  it  is  good  which  is  called  use. 
The  Lord  is  with  those  who  do  his  command- 
ments, consequently  who  perform  uses.  — 
Angelic  Wisdom,  335. 

All  good  things  which  exist  in  act  are  called 
uses.  —  Angelic  Wisdom,  336. 

By  uses  from  the  Lord  are  meant  all  things 
which  perfect  the  rational  principle  of  man, 
and  cause  man  to  receive  a  spiritual  principle 
from  the  Lord ;  but  by  evil  uses  are  meant  all 
things  which  destroy  the  rational  principle, 
and  prevent  man  from  becoming  spiritual.  — 
Angelic  iVisdom,  336. 

An  evil  spirit,  when  viewed  intently  by  the 
angels,  presently  falls  as  it  were  into  a  swoon, 
and  loses  the  appearance  of  a  human  form, 
till  the  angel  turns  away  his  eyes ;  the  cause 
of  which  is,  that  the  sight  of  the  angels  is 
from  the  light  of  heaven,  which  is  the  same 
with  divine  truth.  All  power  belongs  to 
truths  from  good. — Heaven  and  Hell,  232, 
::33. 


18  EXTRACTS    FROM 

In  the  same  proportion  as  man  applies 
knowledge  to  the  purposes  of  good  life,  in 
that  degree,  and  no  farther,  his  interior  sight, 
which  is  the  property  of  his  intellect,  and  his 
interior  affection,  which  is  that  of  his  will, 
are  in  their  progress  to  perfection.  —  Heaven 
and  Hell,  351. 

Every  affection  of  good  and  truth  is  an  ex- 
tension into  heaven,  and  there  is  a  communi- 
cation and  conjunction  with  those  therein 
who  are  in  like  affections.  Every  affection 
of  evil  and  false  is  also  an  extension  into 
hell,  and  there  is  a  communication  and  con- 
junction with  those  therein  who  are  in  similar 
affections.  —  Last  Judg.  9. 

Angels  and  spirits  do  not  know  what  men 
they  are  with,  any  more  than  men  know  what 
angels  and  spirits  they  cohabit  with.  —  Last 
Judg.  9. 

They  only  are  capable  of  thinking  spirit- 
ually, who,  through  the  acknowledgment  of 
the  Lord's  divinity,  are  conjoined  with  heaven. 
—  Last  Judgment,  10. 

The  angelic  heaven  is  the  end  for  which  all 
things  in  the  universe  were  created,  being  the 
end  for  which  mankind  was  created;  and 
mankind  is  the  end  for  which  the  visible 
heaven,  and  all  the  earths  therein,  were  cre- 
ated. —  Last  Judg.  13. 


8WEDENB0RG  19 

The  interiors  of  man  are  formed  for  the  re- 
ception of  heavenly  things,  and  his  exteriors 
for  the  reception  of  worldly  things  ;  and  they 
who  receive  the  world,  and  not  at  the  same 
time  heaven,  receive  hell.  —  Last  Judg.  16. 

Man's  spiritual  thought,  which  he  is  endued 
with  as  well  as  an  angel,  during  his  life  in  the 
body  flows  into  natural  ideas  corresponding 
with  spiritual,  and  so  are  perceived  therein ; 
but  it  is  otherwise  when  the  mind  of  man  is 
loosed  from  the  fetters  of  the  body;  then  it 
no  longer  thinks  naturally,  but  spiritually.  — 
Last  Judgment,  18. 

When  men  reject  the  Divine  Being  from 
their  thoughts,  they  also  reject  the  idea  of 
eternity.  — Last  Judgment,  25. 

In  the  natural  world  the  good  and  bad  are 
intermixed ;  there  no  one  knows  the  real 
quality  of  another,  nor  are  they  separated 
from  each  other  according  to  the  affection  of 
their  life.  —  Last  Judgment,  33. 

The  quality  of  charity  is  always  determined 
by  the  truths  which  give  it  form  and  exist- 
ence. —  Last  Judgment,  38. 

Charity  is  an  internal  affection  of  acting 
according  to  truth :  cliarity  constitutes  the 
spiritual  life  of  man.  — Last  Judgment,  10. 


20  EXTRACTS    FROM 

To  do  what  is  good  and  true,  for  the  sake  of 
goodness  and  truth,  is  to  love  our  neighbor : 
they  who  do  this  love  the  Lord,  who  is  our 
neighbor  in  a  supreme  sense.  —  Last  Judg- 
ment, 40. 

Man  recedes  from  wisdom  in  proportion  as 
he  recedes  from  charity  :  they  who  are  not  in 
charity  are  in  ignorance  respecting  divine 
truths.  —  Last  Judgment,  40. 


The  life  of  the  understanding  proceeds 
from  the  life  of  the  will,  comparatively  as 
light  proceeds  from  lire  or  flame.  —  Last  Judg- 
ment, 40. 

How  perverted  a  state  they  are  in  whose 
understanding  and  will  do  not  act  in  unity. 
Such  is  the  state  of  hypocrites,  of  the  deceit- 
ful, of  flatterers,  and  of  dissemblers.  —  Last 
Judgment,  39. 

The  understanding  is  enlightened  in  pro- 
portion as  man  receives  truth  with  his  will. 
The  understanding  consisteth  in  seeing,  from 
matters  of  experience  and  science,  truths,  the 
causes  of  things,  their  connections  and  conse- 
quences, in  regular  order.  The  understanding 
consisteth  in  seeing  and  perceiving  whether  a 
thing  be  true  or  not,  before  it  is  confirmed ; 
but  not  in  being  able  to  confirm  everything.  — 
Last  Judgment,  39. 


STVEDEXBORG.  21 

From  the  love  of  good  in  the  will  proceeds 
the  love  of  truth  in  the  understanding ;  from 
the  love  of  truth  proceeds  the  perception  of 
truth;  from  the  perception  of  truth  the 
thought  of  truth :  hence  comes  the  acknowl- 
edgment of  truth,  Vv^hich  is  faith  in  its  genu- 
ine sense.  —  Doctrine  of  Life,  36. 

Good  procures  to  itself  truths,  and  from 
thence  hath  its  nourishment  and  formation. 

—  Doctrine  of  Life,  36. 

So  far  as  any  one  is  principled  in  good,  and 
by  virtue  of  good  loves  truths,  so  far  he  loves 
the  Lord ;  inasmuch  as  the  Lord  is  essential 
good,  and  essential  truth.  —  Doctrine  of  Life, 
38. 

The  more  a  man  shuns  evils  as  sins,  so 
much  the  more  he  loves  and  desires  truths, 
because  he  is  so  much  the  more  principled  in 
good ;  hereby  he  comes  into  the  heavenly  mar- 
riage.—  Doctrine  of  Life,  41. 

When  a  man  shuns  evil  as  sin,  then  he  is 
in  the  Lord,  and  the  Lord  operates  all  things. 

—  Doctrine  of  Life,  48. 

'\Anien  man  ceaseth  to  do  evils,  then  he 
doeth  good,  not  from  himself,  but  from  the 
Lord ;  therefore  in  the  commandments  is  said 
not  what  good  he  should  do,  but  what  evil  lie 
should  not  do. — Doctrine  of  Life,  bS. 


22  EXTRACTS    FROM 

The  angels,  when  they  hear  the  sound  of 
man's  voice  and  speech,  perceive  in  it  all  the 
affections  of  his  love,  and  likewise  discover 
of  what  kind  and  quality  they  are.  —  The- 
ology, 365. 

Charity  joined  with  faith,  and  faith  joined 
with  charity,  may  be  likened  to  the  face  of  a 
fair  virgin,  made  beautiful  by  a  proper  mix- 
ture of  red  and  white ;  which  similitude  also 
hath  an  exact  coincidence,  inasmuch  as  love, 
and  consequently  charity,  are  red  in  the  spir- 
itual world,  by  virtue  of  the  fire  of  the  heav- 
enly sun ;  and  truth,  and  consequently  faith, 
are  white,  by  virtue  of  the  light  of  the  same 
sun.  Faith  separated  from  charity  may  be 
likened  to  a  dance  called  St.  Vitus'  dance, 
occasioned  by  the  bite  of  a  tarantula :  for  the 
reason  of  man,  where  faith  is  in  such  a  state 
of  separation,  doth,  as  it  were,  dance  like  a 
madman,  and  at  such  times  fancieth  itself 
alive,  when  yet  it  hath  no  more  power  to  make 
any  reasonable  deductions,  and  form  just  con- 
ceptions of  spiritual  truths,  than  a  man  lying 
in  bed,  oppressed  with  the  nightmare. —  The- 
olorjij,  367. 

None  can  be  in  spiritual  conjugal  love  but 
those  who  are  so  from  the  Lord,  because 
heaven  is  in  that  love ;  and  the  natural  man, 
with  whom  that  love  derives  its  pleasure 
solely  from  the  flesh,  cannot  approach  heaven, 
nor  any  angel,  nor  even  to  any  man  in  whom 


SWEDENBORG.  23 

that  love  is,  for  that  love  is  the  foundation 
of  all  celestial  and  spiritual  loves.  —  Conjw- 
gal  Love,  71. 

None  can  be  in  true  conjugal  love  but  those 
Tvho  receive  it  from  the  Lord,  who  go  to  him 
direct,  and  live  the  life  of  the  church  from 
him ;  because  that  love,  viewed  in  its  origin, 
and  in  its  correspondence,  is  celestial,  spirit- 
ual, holy,  pure,  and  clean,  beyond  all  other 
love,  which  is  with  the  angels  of  heaven,  and 
with  the  men  of  the  church.  And  these  its 
attributes  cannot  be  given,  but  with  those 
who  are  in  conjunction  with  the  Lord,  and 
from  him  in  consociation  with  the  angels  of 
heaven ;  for  these  fly  extra-conjugal  loves, 
which  are  conjunctions  with  others  than  the 
conjugal  partner,  as  the  loss  of  the  soul,  and 
the  stagnations  of  hell.  And  inasmuch  as 
the  married  pairs  shun  those  conjunctions  as 
to  the  lusts  of  the  will,  and  thence  as  to 
intentions,  in  the  same  degree  that  love  is 
purified  with  them,  and  is  successively  spir- 
itual; first,  while  they  live  on  earth,  and 
afterwards  in  heaven.  —  Conjugal  Love,  71. 

Whosoever  reflects,  or  is  capable  of  reflect- 
ing, upon  the  affections  of  good  and  truth, 
appertaining  to  himself,  and  also  on  what  is 
delightful  and  pleasant,  will  observe  the  pro- 
pensity of  one  more  than  of  another;  but 
these,  and  like  things,  do  not  appear  without 
reflection.  —  Arc.  3980. 


24  EXTRACTS    FROM 

The  variety  of  love  and  charity  is  heavenly 
harmony.  —  A)x.  3986. 

Juice  is  introduced  in  fruits  by  means  of 
fibres,  which  wither  away ;  and  the  fruits 
ripen  afterwards,  by  means  of  the  fibres  of 
genuine  juice.  Man,  in  infancy  and  child- 
hood, learns  things  useful,  afterwards  things 
more  useful,  at  length  such  things  as  regard 
eternal  life ;  in  which  case  the  former  things 
are  almost  obliterated.  —  Air.  3982. 

The  Word,  as  being  divine,  contains  in  it 
only  such  things  as  regard  salvation .  and 
eternal  life.  —  Arc,  3993. 

When  any  one  doeth  good,  not  from  the 
good  of  truth,  in  such  case  he  is  always  desir- 
ous to  be  recompensed,  for  he  doeth  it  for  the 
sake  of  himself.  —  Arc.  3993. 

Colors  are  modifications  of  light  and 
shade,  in  black  and  white,  as  in  planes.  — 
Arc.  3993. 

Innocence  makes  good  to  be  good.  —  Arc. 
3994. 

Whereas  faith  is  not  faith  unless  it  be 
grounded  in  charity  towards  our  neighbor, 
and  thereby  in  love  to  the  Lord,  neither  is 
there  any  charity  and  love  unless  grounded 
in  innocence.  —  Arc.  3994. 


SWEDEXBORG.  25 

The  paschal  lamb  is  the  Lord  in  a  supreme 
sense  ;  the  passover  signified  the  Lord's  glori- 
fication, that  is,  the  putting  on  of  the  divine 
principle,  as  to  the  human;  and,  in  a  repre- 
sentative sense,  it  signifies  the  regeneration 
of  man.  No  one  can  be  regenerated  except 
by  charity,  in  which  is  innocence.  —  Arc. 
3994. 

During  the  process  of  man's  regeneration, 
the  truth,  which  is  of  faith,  apparently  pre- 
cedes, and  the  good,  which  is  of  charity, 
apparently  follows ;  but  when  man  is  regen- 
erated, then  the  good,  which  is  of  charity, 
manifestly  precedes,  and  the  truth,  which  is 
of  faith,  manifestly  follows :  however,  in  the 
former  case  it  is  only  an  appearance,  whereas 
in  the  latter  it  is  essentially  so.  —  Arc. 
3995. 

The  propriety  of  innocence  (proprium) 
consists  in  knowing,  acknowledging,  and  be- 
lieving, not  with  the  mouth,  but  with  the 
heart,  that  nothing  but  evil  is  from  self,  and 
that  all  good  is  from  the  Lord.  When  man 
is  in  this  confession  and  faith  from  the  heart, 
then  the  Lord  flows  in  with  good  and  truth, 
and  insinuates  into  him  a  celestial  propriety, 
Avhich  is  bright  and  shining.  It  is  impossible 
for  any  one  to  be  in  true  humiliation  unless 
he  be  in  this  acknowledgment  and  faith  from 
the  heart,  for  in  this  case  he  is  in  self-annihi- 
lation. —  Arc.  3993. 


26  EXTRACTS    FROM 

Good  floweth  in  from  the  Lord  by  an  inter- 
nal way,  or  by  the  way  of  the  soul;  and 
truth  floweth  in  by  an  external  way,  or  by 
the  way  of  the  senses,  which  is  that  of  the 
body.  The  truth  which  entereth  by  this 
latter  way  is  adopted  by  the  good  which  is 
within,  and  is  conjoined  thereto;  and  this 
with  a  continuance,  till  man  is  regenerated. 
When  this  is  the  case,  then  is  a  change ;  and 
truth  is  brought  into  act  from  a  principle  of 
good.  —  Arc.  3995. 

There  are  goods  procured  by  truths,  there 
are  truths  born  thence,  and  by  these  again 
goods  procured :  there  are  truths  born  from 
goods,  and  this  also  in  a  series :  there  are 
goods  mixed  with  evils,  and  truths  mixed 
with  falses ;  and  the  mixtures  and  temper- 
atures of  these  are  so  various  and  manifold 
as  to  exceed  myriads  of  myriads.  They  are 
also  varied  according  to  all  states  of  the  life ; 
and  states  of  the  life,  in  general,  are  accord- 
ing to  ages,  and  in  particular  according  to 
the  affections,  of  whatsoever  kind  they  be. 
—  Arc.  4005. 

There  are  two  things  which  are  put  off 
by  all  who  enter  into  heaven,  propriety 
and  the  confidence  thence  derived,  and  self- 
merit  or  proper  justice ;  and  they  put  on 
heavenly  propriety,  which  is  from  the  Lord, 
and  the  Lord's  merit  or  justice.  —  Aix. 
4007. 


SWEDENBORG.  27 

In  ancient  times  every  tree  signified  some 
species  of  good  and  truth :  hence  worship  was 
performed  in  groves,  according  to  the  species 
of  trees.  —  Arc.  4013. 

Nothing  can  do  evil  to  the  divine  principle, 
but  to  hinder  its  influx  may  be  done,  and  all 
evil  hath  tliis  effect.  —  A?'c.  4078. 


Pouring  oil  upon  the  head  of  a  statue, 
which  was  done  by  Jacob,  denoted  to  make 
truth  good ;  statue  denoting  a  holy  boundary, 
thus  the  ultimate  of  order,  consequently 
truth.  —  Arc.  4090. 

The  first  state  is  that  the  mind  is  kept  in 
doubt ;  the  second  state  is  that  doubt  is  dis- 
pelled by  reasons ;  the  third  state  is  afiirma- 
tion ;  the  last  is  act.  Thus  good  with  truths 
insinuates  itself  from  the  intellectual  part 
into  the  voluntary  part,  and  is  appropriated. 
—  Arc.  4097. 

The  societies  of  spirits,  which  serve  for  a 
middle  good,  are  in  worldly  principles ; 
whereas  the  societies  of  angels,  which  serve 
for  introducing  the  affections  of  truth,  are 
not  in  worldly,  but  in  heavenly  principles : 
these  two  societies  act  with  man  who  is 
regenerating.  So  far  as  man  is  initiated  into 
heavenly  principles  by  the  angels,  so  far  the 
spirits  are  removed  who  are  in  worldly  prin- 
ciples ;  and  unless  they  are  removed,  truths 


28  EXTRACTS    FROM 

are  dissipated :  for  -worldly  and  heavenly 
principle  sare  in  concord  with  man  when 
heavenly  principles  have  dominion  over 
worldly ;  but  they  are  in  discord  when 
worldly  principles  have  dominion  over  heav- 
enly :  when  they  are  in  concord,  then  truths 
are  multiplied  in  man's  natural  principle ; 
but  when  they  are  in  discord,  then  truths 
are  diminished,  yea  are  consumed,  because 
worldly  things  overshadow  heavenly,  conse- 
quently place  them  in  doubt ;  whereas,  when 
heavenly  things  have  dominion,  they  illus- 
trate worldly  things,  and  i)lace  them  in  clear- 
ness, and  take  away  doubts.  Those  things 
have  dominion  which  are  most  loved.  —  Arc. 
4099. 

Every  affection  of  love  hath  its  delight  and 
pleasantness  along  with  it,  and  the  affection 
of  the  love  of  goodness  and  truth  hath  such 
a  delight  and  pleasantness  as  the  angels  of 
heaven  enjoy.  Affection  is  of  the  love,  and 
the  love  of  man  is  his  life.  —  Apoc.  Rev.  526. 

By  fearing  the  name  of  the  Lord  is  signi- 
fied to  love  the  things  which  are  of  the 
Lord.  Every  one  who  loveth  another  is  also 
afraid  to  do  harm  to  him  whom  he  loveth : 
there  is  no  such  thing  as  genuine  love  with- 
out such  fear.  —  Apoc.  liev.  527. 

He  who  loves  evils  loves  to  do  evil  to  the 
Lord,  yea  to  crucify  him  :  this  lies  deeply  hid 
in   all   evil.     That   this   is   the  case   is   not 


SWEDEXBORG.  29 

known  to  men ;  but  it  is  very  well  known  to 
the  angels.  —  Apoc.  Rev.  527. 

The  Apocalypse,  from  beginning  to  end, 
treats  solely  of  the  state  of  the  former 
heaven  and  church,  and  of  their  abolition ; 
and  afterwards  of  the  new  heaven,  and  new 
church,  in  which  one  God  will  be  acknowl- 
edged, in  whom  there  is  a  trinity,  and  that 
that  God  is  the  Lord.  —  A^joc.  Rev.  523. 

He  who  has  known  the  influx  of  successive 
into  simultaneous  order  can  comprehend  the 
cause  that  angels  can  see  all  the  thoughts 
and  intentions  of  a  man's  mind  in  his  hand ; 
and  likewise  that  wives,  from  the  hands  of 
their  husbands  upon  their  breasts,  perceive 
their  affections.  The  reason  is  because  the 
hands  are  the  ultimates  of  man,  in  which  are 
determined  the  fluctuations  and  conclusions 
of  his  mind.  —  Conjugal  Love,  314. 

The  soul  of  man  is  man  himself;  a  full  and 
perfect  human  form  ;  not  life,  but  a  recipient 
of  life  from  God ;  and  thus  the  habitation  of 
God.  —  Conjugal  Love,  315. 

Those  who  live  according  to  the  doctrines 
of  the  new  church  have  communion  with  the 
angels  in  heaven.  —  Ajioc.  Rev.  1. 

In  heaven  all  are  called  servants  of  the 
Lord  who  are  in  his  spiritual  kingdom,  but 
they  who  are   in   his  celestial   kingdom   are 


30  EXTRACTS    FROM 

called  ministers.  The  reason  is  because  they 
who  are  in  his  spiritual  kingdom  are  princi- 
pled in  wisdom  from  divine  truth,  and  they 
who  are  in  his  celestial  kingdom  are  princi- 
pled in  love  from  divine  good;  and  good 
ministereth,  and  truth  serveth.  —  A2:>oc. 
Rev.  1. 

Heaven,  in  the  sight  of  the  Lord,  is  as  one 
man,  whose  soul  is  the  Lord  himself ;  where- 
fore the  Lord  speaketh  with  man  through 
heaven,  as  man  doth  from  his  soul  through 
his  body  with  another.  But  this  arcanum 
cannot  be  unfolded  in  a  few  words.  —  Ajpoc. 
Rev.  5. 

All  are,  as  it  were,  connected  in  consan- 
guinity by  charity,  but  in  affinity  by  faith. 
When  faith  is  from  charity,  then  charity 
conjoins,  and  faith  consociates.  —  Aj^oc.  Rev. 
32. 

The  Word  was  not  revealed  in  a  state  of 
the  spirit,  or  in  vision,  but  was  dictated  by 
the  Lord  viva  voce  to  the  prophets.  —  Apoc. 
Rev.  37. 

By  a  voice,  as  of  a  trumpet,  is  signified 
manifest  perception.  —  Apoc.  Rev.  37. 

A  voice  from  heaven  denotes  the  divine 
truth  of  the  Lord  from  his  Word.  —  Apoc. 
Rev.  37. 


SWEDENBORG.  31 

Every  letter,  in  the  spiritual  world,  signi- 
fies a  thing:  the  letter  H  involves  infinity, 
because  it  is  only  an  aspirate.  —  A^mc. 
Rev.  38. 

A  vowel,  as  it  is  used  for  sound,  signifies 
somewhat  of  affection  or  love.  Alpha  and 
Omega  have  relation  to  love.  —  Apoc.  Rev.  29. 

Forasmuch  as  every  letter  signifies  a  thing 
in  the  spiritual  world,  and  consequently  in 
the  language  of  angels,  therefore  David 
wrote  the  119th  psalm  in  order,  according 
to  the  letters  of  the  alphabet,  beginning  with 
Aleph,  and  ending  with  Tau.  — Apoc.  Rev.  38. 

The  Lord  is  the  Word,  inasmuch  as  it  is 
from  him,  and  of  him.  —  Ai^oc.  Rev.  42. 

The  reason  why  the  new  church  is  meant 
by  the  seven  candlesticks  is  because  in  it, 
and  in  the  midst  of  it,  the  Lord  is.  —  Apoc. 
Rev.  43. 

iSTothing  is  said  of  the  lamps  of  those  can- 
dlesticks ;  for  they  who  are  to  be  of  the 
Lord's  new  church  are  only  candlesticks,  which 
will  have  their  light  from  the  Lord.  The 
candlesticks  were  of  gold,  which  signifies 
good.  Every  church  is  a  church  from  good, 
which  is  formed  by  truths.  —  Apoc.  Rev.  43. 

Those  candlesticks  were  not  placed  one 
close  to  another,  or  conti£?uou3  to  each  other. 


32  EXTRACTS    FROM 

but  at  certain  distances,  forming  a  kind  of 
circle,  as  is  evident  from  these  words: 
"  These  things  saith  he  who  walketh  in  the 
midst  of  the  seven  golden  candlesticks."  — 
Aj)oG.  Rev.  43. 

The  Lord  called  himself  the  Son  of  God, 
and  also  the  Son  of  Man.  By  the  Son  of 
God  he  meant  himself  as  to  his  divine  hu- 
manity ;  and  by  the  Son  of  Man  himself  as 
to  the  Word.  The  Lord  reiDresented  himself 
to  John  as  the  Word;  therefore  as  seen  of 
him  he  is  called  the  Son  of  [Man,  because  the 
new  church  is  the  subject  treated  of,  which 
is  a  church  from  the  AVord.  —  A^joc.  Rev.  44. 

Forasmuch  as  the  church  is  a  church  from 
the  Lord  through  the  Word,  therefore  the 
Son  of  Man  was  seen  in  the  midst  of  the 
candlesticks.  In  the  midst  signifies  in  the  in- 
most principle,  from  which  the  things  which 
are  round  about,  or  which  are  without,  derive 
their  essence,  in  this  instance  their  light  and 
intelligence.  —  Ajyoc.  Rev.  44. 

Garments  signify  truths  in  the  Word,  be- 
cause in  heaven  they  are  clothed  according 
to  the  truths  proceeding  from  their  good.  — 
Apoc.  Rev.  43. 

A  zone  or  girdle  in  the  Word  signifies  a 
common  band,  whereby  all  things  are  kept  in 
their  order  and  connection.  —  Aj^^oc.  Rev.  46. 


SWEDENBORG.  33 

Bald  signifies  the  Word  without  its  literal 
sense,  and  bears  signify  that  sense  of  the 
Word  separated  from  its  internal  sense. 
They  who  separate  them  appear  in  the  spir- 
itual world  like  bears,  when  seen  from  far. 
—  Ajjoc.  Rev.  47. 

Nazarite,  in  the  Hebrew,  signifies  hair ; 
hence,  the  strength  of  Samson,  who  was  a 
Nazarite,  was  in  his  hair.  —  Ai^oc.  Rev.  47. 

Wool  signifies  good  in  ultimates,  and  snow 
truth  in  ultimates  :  for  wool  is  from  sheep, 
by  which  is  signified  the  good  of  charity ; 
and  snow  is  from  water,  by  which  are  signi- 
fied truths  of  faith.  —  Apoc.  Rev.  47. 

The  natural,  which  is  also  the  external 
man,  is  purified  when  he  shuns  evils  which 
the  spiritual  or  internal  man  sees  to  be  evils, 
and  that  they  ought  to  be  shunned.  —  Apoc. 
Rev.  49. 

Man's  natural  property  is  understood  by 
feet ;  and  this  ])erverts  all  things  if  it  be  not 
washed  or  purified.  — Apoc.  Rev.  49. 

By  waters,  in  the  Word,  are  meant  truths 
in  the  natural  man  :  hence  appears  what  is 
signified  by  baptism,  and  likewise  by  these 
words  of  the  Lord  in  John,  "  Except  a  man 
be  born  of  water  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God."  To  be  born 
of  water  signifies  to  be  born  by  truths ;  and 


34  EXTRACTS    FROM 

of  the  spirit  signifies  by  a  life  according  to 
them.  Waters,  in  an  opposite  sense,  signify 
falses.  —  Apoc.  Rev.  50. 

Stars  signify  knowledges  of  things  good 
and  true  from  the  AVord.  The  Son  of  Man's 
having  them  in  his  right  hand  signifies  that 
they  are  from  the  Lord  alone  through  the 
Word.  About  the  angels,  when  they  are 
beneath  the  heavens,  there  appear,  as  it  were, 
little  stars  in  great  abundance,  and  in  like 
manner  about  spirits  ;  fixed  with  those  who 
are  in  genuine  truths  from  the  Word,  but 
wandering  with  those  who  are  in  falsified 
truths.  —  A2)oc.  Rev.  51. 

In  proportion  as  a  man  is  in  goods  of  life, 
in  the  same  proportion  he  is  really  in  truths 
of  doctrine.  The  reason  is  because  goods  of 
life  open  the  interiors  of  the  mind ;  and  these 
being  opened,  truths  appear  in  their  light, 
whereby  they  are  not  only  understood,  but 
also  loved.  Not  so  when  doctrines  are  pri- 
marily, or  in  the  first  place,  respected;  in 
this  case  truths  may  indeed  be  known,  but 
not  seen  interiorly,  and  loved  out  of  spiritual 
affection. — Apocalypse  Revealed j  82. 

There  is  no  church  in  man  till  truth  of 
doctrine  conceived  in  the  internal  man  is 
born  in  the  external.  — Apoc.  Rev.  17. 

By  eating  of  the  tree  of  life  is  signified  the 
appropriation  of  the  good  of  love  from  the 
Lord.  —  Apoc.  Rev.  89. 


SWEDEXBORG.  35 

By  Jews,  in  the  Word,  are  meant  they  of 
the  Lord's  celestial  church,  who  are  such  as 
are  in  love  towards  him;  because  in  the 
Word,  by  Judah,  in  a  supreme  sense,  is 
meant  the  Lord  as  to  the  divine  good  of 
divine  love.  —  Apoc.  Rev.  94 

The  celestial  see  truths  from  good  alone. 
By  hidden  manna  is  meant  hidden  wisdom, 
written  in  the  life  more  than  in  the  memory. 
—  Apoc.  Rev.  120. 

Those  who  are  in  the  third  heaven  do  not 
talk  of  truths  of  doctrine,  but  do  them. — 
Apoc.  Rev.  120. 

Those  who  see  truths  from  good  have  the 
law  written  in  their  hearts. —  Ap)oc.  Rev.  121. 

Good  without  truths  is  like  bread  and  meat 
without  wine  and  water,  which  do  not  nour- 
ish ;  and  also  like  fruit  in  which  there  is  no 
juice ;  like  trees  stripped  of  their  leaves,  on 
which  there  hang  some  dry  apples,  left  since 
autumn. — Apoc.  Rev.  122. 

He  is  called  a  priest  who  is  in  good :  "  Ye 
shall  be  called  the  priests  of  Jehovah,  the  min- 
isters of  your  Gocl.^^  Isa.  Ixi.  6.  Apoc.  Rev. 
128.  Minister  is  predicated  of  good,  servant 
of  truth.  The  priests  represented  the  Lord 
with  respect  to  divine  good.  —  Apoc.  Rev.  128. 


36  EXTRACTS    FROM 

Good  desires  to  be  nourished,  and  is  nour- 
ished by  truths.  —  Apoc.  Rev.  130. 

In  the  "Word  there  is  a  marriage  of  good- 
ness and  truth.  Whoredom  signifies  to  adul- 
terate the  good,  and  falsify  the  truths.  — 
Apoc.  Rev.   134. 

Truth  serveth  good,  and  good  ministereth 
to  truth.  —  Aiioc.  Rev.  128. 

They  who  from  their  own  reason  have  fal- 
sified the  AVord,  after  death,  when  they  come 
into  the  spiritual  world,  become  addicted  to 
whoredom.  They  who  have  confirmed  them- 
selves in  faith  alone,  to  the  exclusion  of  works 
of  charity,  are  in  the  lust  of  committing  adul- 
tery; sons  with  their  mother. — Apoc.  Rev. 
134. 

"Worship  receives  its  life  from  truths,  and 
from  a  life  conformable  to  them.  —  Apoc. 
Rev.  155. 

Every  one's  exteriors,  after  death,  are  re- 
duced to  a  state  analogous  to  his  interiors. 
—  Apoc.  Rev.  157. 

He  who  learneth  truths,  and  liveth  accord- 
ing to  them,  is  like  one  who  is  waked  out  of 
sleep,  and  becometh  watchful ;  but  he  who 
is  not  in  truths,  but  only  in  worship,  is  like 
one  who  sleepeth  and  dreameth.  Natural 
life    considered    in   itself,  without   spiritual 


SWEDENBORG.  37 

life,  is  nothing  else  but  sleep;  but  natural 
life  in  wliich  there  is  spiritual  life  is  watch- 
fulness ;  and  this  is  no  other  wise  acquired 
than  by  truths,  which  are  in  their  day,  and 
in  their  light,  when  man  is  in  a  life  conform- 
able to  them.  —  Ajioc.  Rev.  158. 

He  who  is  tempted  in  the  world  is  not 
tempted  after  death.  —  Ajpoc.  Rev.  185. 

Wisdom  perishes  in  man  when  he  ceases  to 
live  according  to  truths ;  for  then  he  ceases 
to  love  wisdom,  and  consequently  ceases  to 
love  the  Lord.  —  Apoc.  Rev.  189. 

Angels  never  understand  anything  else  by 
Father,  when  it  is  read  in  the  Word,  but  the 
divine  good. — Apoc.  Rev.  170. 

When  cities  are  named  in  the  Word,  the 
angels  understand  nothing  else  but  doctri- 
nals. — Apoc.  Rev.  191. 

Man,  with  his  quality,  is  in  what  he 
thinks,  speaks,  and  writes ;  in  the  Word  the 
Lord  alone  is.  —  Aptoc.  Rev.  200. 

No  one  feels  and  perceives  the  divine  life 
from  the  Word  but  he  who  is  in  the  spirit- 
ual affection  of  truth  when  he  reads  it,  for  he 
is  in  conjunction  with  the  Lord  through  the 
Word.  There  is  something  intimately  affect- 
ing the  heart  and  spirit,  which  flows  into  the 


38  EXTRACTS    FROM 

understanding   with    light,    and    testifies.  — 
Apoc.  Rev.  200. 

The  Word  communicates  with  the  univer- 
sal heaven,  and  severally  with  each  society 
t\\QVQ.  —  Ajjoc.  Rev.  200. 

They  who  are  lukewarm  are  neither  in 
heaven  nor  in  hell,  but  in  a  place  separate, 
deprived  of  human  life,  where  there  are 
nothing  but  mere  fantasies.  The  whole  of 
the  rational  life  is  extirpated,  the  ultimates 
of  life  alone  remaining;  which,  when  sepa- 
rated from  the  intexiors,  are  mere  fantasies. 

—  Apoc.  Rev.  204. 

Temptations  are  spiritual  combats  against 
one's  self ;  without  them  negations  and  con- 
firmations against  divine  truths  cannot  be 
extirpated.  — Apoc.  Rev.  215. 

He  who  acts  from  the  affection  of  the  love 
of  truth  acts  also  from  aversion  to  what  is 
false.  —  Aptoc.  Rev.  215. 

It  appears  as  if  the-  Lord  was  angry  when 
man's  own  evil  punishes  him ;  which  is  per- 
mitted out  of  love,  that  his  evil  may  be  re- 
moved ;  like  the  case  of  a  parent  and  child. 

—  Apoc.  Rev.  216. 

There  are  two  ways  to  the  understanding ; 
one  from  the  world,  and  the  otlier  from 
heaven.      The    Lord   withdraws    the   under- 


SWEDEXBORG.  39 

standing  from  the  world  when  he  inuminates 
it.  —  Aj)oc.  Rev.  224. 


Charity  consists  in  doing  well  by  our  neigh- 
bor, and  faith  in  thinking  well  of  God,  and 
the  essentials  of  the  church.  — Apoc.  Rev.  224. 


A  jasper,  because  it  is  white,  signifies  the 
things  which  appertain  to  the  truth  of  wis- 
dom ;  and  a  sardine  stone,  because  it  is  red, 
the  things  which  appertain  to  the  good  of 
love.  Precious  stones  are  in  great  abun- 
dance in  heaven.  —  Apoo.  Rev.  231. 

All  precious  stones  in  heaven  derive  their 
origin  from  the  ultimates  of  the  Word ;  and 
their  transparency  from  the  spiritual  sense 
contained  in  those  ultimates.  The  ultimates 
of  the  Word  are  the  truths  and  goods  of  its 
literal  sense.  —  Aiwc.  Rev.  231. 

Wisdom  truly  human  consists  in  knowing 
that  there  is  a  God,  what  God  is,  and  what  is 
of  God.  This  the  divine  truth  of  the  Word 
teacheth. — Apoc.  Rev.  243. 

A  lion  signifies  the  divine  truth  as  to 
power,  a  calf  as  to  the  affection  of  knowing ; 
the  face  of  a  man  signifies  the  divine  truth 
as  to  wisdom,  an  eagle  as  to  knowledge  and 
understanding.  —  Apoc.  Rev.  244. 

The  first  natural  affection  is  the  affection 
of  knowing^  thimrs  true  and  srood.      This  is 


40  EXTRACTS    FROM 

what  is  signified  by  sacrifices  of  calves. — 
Aj)oc.  Rev.  242. 

V>y  the  cherubims  covering  their  bodies 
with  their  wings  is  signified  to  preserve  or 
defend  the  interior  truths,  which  belong  to 
the  spiritual  sense  of  the  Word,  from  viola- 
tion.—  Ajyoc.  Rev.  245. 

By  wings  are  signified  powers,  because  by 
them  birds  lift  themselves  up ;  and  wings,  in 
birds,  are  in  the  place  of  arms  in  men.  The 
animals  not  resting  day  and  night  signifies 
that  the  Word  continually  and  without  inter- 
mission teaches. — A^wc.  Rev.  247. 

When  divine  truth  is  treated  of  in  the 
Word,  it  is  called  glory;  and  when  divine 
good  is  treated  of,  it  is  called  honor.  —  Apoc. 
Rev.  249. 

Casting  their  crowns  before  the  throne 
signifies  an  acknowledgment  that  their  wis- 
dom is  from  the  Lord  alone.  — Aj^oc.  Rev.  252. 

Altar  signifies  worshij)  of  the  Lord  from 
the  good  of  love.  — Apoc.  Rev.  325. 

Blood  signifies  divine  truth;  in  an  oppo- 
site sense,  divine  truth  falsified.  —  Jj^oc.  Rev. 
332. 

In  the  spiritual  world,  stars  appear  to  fall 
from  heaven  to  the  earth  there,  when  knowl- 


SWEDENBORG.  41 

edges    of    good    and    truth,    perish.  —  Apoc. 
Rev.  333. 

All  comparisons  in  the  Word  are  corre- 
spondences.—  A2}oc.  Rev.  334. 

Every  tree  signifies  something  of  the  church 
in  man.  — Ajjoc.  Rev.  334. 

Armies,  or  hosts,  are  goods  and  truths  of 
the  church  out  of  the  Word.  — A2JOG.  Rev.  335. 

In  an  abstract  sense,  every  island  signifies 
every  truth  of  faith.  —  Apoc.  Rev.  336. 

They  who  are  in  the  love  of  doing  uses  to 
the  community,  and  to  society,  in  heaven 
enjoy  beatitude  above  all  others.  —  Apoc. 
Rev.  353. 

They  who  have  overcome  in  temptations 
have  an  interior  perception  of  uses.  By 
temptations  the  interiors  of  the  mind  are 
opened.  They  feel  in  themselves  what  is 
good,  and  see  in  themselves  what  is  true. 
The  perception  which  they  have  is  described 
in  Jerem.  chap.  xxxi.  33,  34.  After  temptation 
there  is  freedom  of  elocution  from  percep- 
tion.—  Apoc.  Rev.  354. 

Celestial  conjugal  love  is  the  love  of  good- 
ness and  truth.  —  Ap)oc.  Rev.  358. 


42  EXTRACTS    FROM 

Palms  signify  divine  truths  in  ultimates. 
—  Ajjoc.  Bev.  367. 

By  the  river  Jordan  is  signified  divine 
truth.  — Ajjoc.  Bev.  oG7. 

Eeligious  principles  are  cleansed  by  temp- 
tations, which  are  signified  by  great  afflic- 
tion.—  A2^oG.  Bev.  378. 

When  the  will  loves  evil,  the  understand- 
ing loves  what  is  false.  —  A^joc.  Bev.  382. 

The  Lord  is  present  with  man  in  his  di- 
vine natural  principle,  but  with  the  angels  of 
his  spiritual  kingdom  in  his  divine  spiritual, 
and  with  the  angels  of  his  celestial  kingdom 
in  his  divine  celestial  principle ;  and  yet  he 
is  not  divided,  but  appears  to  every  one 
according  to  his  quality.  —  Apoc.  Bev.  466. 

Man,  when  he  is  regenerated,  from  natural 
becomes  spiritual. — Ajmc.  Bev.  466. 

Jehovah  sweareth,  that  is,  testifieth  by 
himself. — Aiioc.  Bev.  474. 

After  the  representative  rites  of  the  church 
were  abolished,  oaths,  as  used  in  covenants, 
were  also  abolished  by  the  Lord.  —  Apoc.  Bev. 
474. 

That  there  should  no  longer  be  time  signi- 
fies  tliat  there  cannot  be  any  state  of  the 


SWEDENBORG.  43 

church,  or  any  church,  except  one  God  be 
acknowledged,  and  that  that  God  is  the  Lord. 
—  Aj^oc.  Rev.  476. 

Time  is  not  measured,  in  the  spiritual 
world,  by  days,  weeks,  months,  and  years, 
but  by  states ;  which  are  progressions  of 
their  life,  from  which  they  remember  things 
past. — Apoc.  Rev.  476. 

By  kings,  abstractedly,  are  signified  truths 
originating  in  good,  or  falses  originating  in 
evil. — A2)oc.  Rev.  483. 

By  mill,  and  grinding  in  a  mill,  in  the 
Word,  is  meant  to  collect  from  the  Word 
what  is  serviceable  or  subservient  to  doc- 
trine.—  Apoc.  Rev.  484. 


By  measuring  is  signified  the  quality  or 
state  of  a  thing.  —  Ajjoc.  Rev.  486. 


An  inundating  rain  denotes  devastation  of 
truth,  and  temptation.  —  Apoc.  Rev.  496. 


Enter  into  whatever  intricacy  of  thought 
j^ou  will,  yet  you  will  never  be  able  to  extri- 
cate yourself,  and  make  out  that  God  is  one, 
unless  he  is  also  one  r)erson.  —  Aimc.  Rev. 
490. 


44  EXTRACTS    FROM 

The  plagues  of  Egypt  signified  so  many 
cupidities  of  the  natural  man  separated  from 
the  spiritual,  which  acteth  solely  from  his 
own  intelligence,  and  the  pride  or  conceit 
thereof.  —  Ajyoc.  Rev.  503. 

Seven,  as  well  as  three,  signifies  what  is 
full  and  complete  ;  but  seven  is  said  of  holy 
things,  and  three  of  things  not  holy.  —  A]jog. 
Rev.  505. 

In  the  Word,  by  heart  and  soul  are  meant 
the  will  and  understanding  of  man.  —  A2J0G, 
Rev.  507. 

They  do  good  from  the  Lord  who  shun 
evils  as  sins.  —  Ai^oc.  Rev.  517. 

The  laws  were  promulgated  from  Mount 
Sinai,  and  written  with  the  finger  of  Jeho- 
vah, to  the  end  it  might  be  known  that  those 
laws  were  not  only  civil  and  moral  laws,  but 
that  they  were  also  spiritual  laws.  —  Ajjoc. 
Rev.  529. 

To  taste  of  the  pleasures  of  goodness  is  to 
taste  of  the  pleasures  of  the  angels  of  heaven. 

—  Ajjoc.  Rev.  531. 

The  church,  from  its  affection  to  good  and 
truth,  is  represented  by,  and  denominated 
woman,  and  also  virgin ;  as  likewise  all  who 
are  in  the  affection  of  good  are  styled  virgins. 

—  Heaven  and  Hell,  308. 


SW'EDEXBOEG.  45 

Conjugal  love  derives  its  origin  from  the 
conjunction  of  two  in  unity  of  mind,  and  this 
is  called  in  heaven  cohabitation. — Heaven 
and  Hell,  236. 

Camel  signifies  scientifical  knoT^ledge  in 
general,  and  the  eye  of  a  needle  spiritual 
truth. — Heaven  and  Hell,  365. 

The  conjunction  of  truth  and  good  consti- 
tutes an  angel,  and  also  his  understanding, 
wisdom,  and  happiness ;  for  according  to  such 
conjunction  is  the  degree  of  angelical  perfec- 
tion. —  Heaven  and  Hell,  370. 

The  whole  of  heaven  is  represented  in  con- 
jugal love,  together  with  beatitudes  and  de- 
lights innumerable. — Heaven  and  Hell,  374. 

There  is  no  stronger  sympathy  than  be- 
tween truth  and  good. — Heaven  and  Hell, 
375. 

All  are  in  conjugal  love  who  through  di- 
vine truths  attain  to  divine  good. — Heaven 
and  Hell,  376. 

Marriages  in  the  heavens  are  formed  only 
of  those  who  belong  to  the  same  society. 
This  was  represented  among  the  Israelites 
by  their  marrying  within  their  own  tribes. 
Heaven  and  Hell,  378. 


46  EXTRACTS    FROM 

Marriage  with  more  than  one  wife  is  like 
an  understanding  divided  into  many  wills.  — 
Heaven  and  Hell,  379. 

Sensual  gratification  in  a  little  time  changes 
into  disgust.  — Heaven  and  Hell,  379. 

The  beatitudes  of  truly  spiritual  conjugal 
love  might  be  reckoned  up  to  many  thousands, 
of  which  not  one  is  fully  known  by  mortal 
man.  —  Heaven  and  Hell,  379. 

All  corporeal  or  sensual  pleasures  issue 
from  the  love  of  self  and  the  love  of  the 
world,  from  which  proceed  all  kinds  of  con- 
cupiscence and  voluptuousness  ;  but  all  true 
delights  of  the  soul  or  spirit  originate  from 
love  to  God  and  love  to  our  neighbor;  and 
from  these  sources  are  derived  our  affections 
for  good  and  truth,  and  our  most  satisfjdng 
interior  pleasures.  —  Heaven  and  Hell,  306. 

These  two  loves,  with  their  concomitant 
pleasures,  proceed  by  influx  from  the  Lord, 
and  from  heaven  by  internal  emanation  from 
above,  and  affect  the  inmost  recesses  of  the 
soul;  but  the  former  spurious  loves,  with 
their  pleasures,  issue  from  the  carnal  part, 
and  from  the  world  outwardly,  or  from  be- 
neath, and  affect  the  exterior  senses.  As  far, 
therefore,  as  the  two  heavenly  loves  before 
mentioned  are  received,  and  affect  us,  so  far 
the  inward  gate  of  the  soul  or  spirit  stands 
open  to  the  divine  influences ;  and  as  far  as 


SWEDENBOKG.  47 

the  other  two  spurious  loves  are  received,  and 
affect  us,  so  far  the  outward  gate  of  the  bod- 
ily senses  stands  open  to  the  world  and  its 
evil  influences.  —  Heaven  and  Hell,  396. 

As  these  different  kinds  of  love  gain  admis- 
sion into  our  hearts,  so  also  do  their  respec- 
tive pleasures ;  those  of  heaven  into  the  in- 
ward, and  those  of  the  world  into  the  outward 
man :  every  pleasure  is  attendant  on  its  par- 
ent love. — Heaven  and  Hell,  396. 

The  essential  property  of  heavenly  love  is 
to  be  communicative.  — Heaven  and  Hell,  399. 

There  is  inherent  in  love  a  strong  attrac- 
tive power,  Avith  the  desire  of  appropriating 
to  itself  such  truths  as  accord  with  its  nature. 
—  Heaven  and  Hell,  18. 


To  love  the  Lord  and  our  nei.£chbor  is  to 

V 

16. 


love  goodness  and  truth.  —  Heaven  and  Hell, 


Every  will  hath  its  proper  intellect.  — 
Heaven   and   Hell,    32. 

From  the  divine  celestial  principle,  the 
Lord  is  in  the  Word  called  Jesus ;  and  from 
the  divine  spiritual,  Christ.  —  Heaven  and 
Hell,  24. 

They  who  are  so  affected  with  divine  truths 
as  to  receive  them  into  the  life  principle,  or 


48  EXTRACTS    FEOM 

will,  SO  that  they  become  operative,  are  in 
the  inmost  or  third  heaven,  and  there  in 
rank  according  to  the  degree  of  their  affec- 
tion for  truth.  —  Heaven  and  Hell,  33, 

But  they  who  give  them  not  so  immediate 
an  admission  into  the  will,  but  only  into 
their  memory  and  understanding,  and  after- 
wards frame  their  will  according  thereto,  and 
then  proceed  to  act,  these  are  in  the  middle 
or  second  heaven ;  but  they  who  add  to  their 
faith  good  life,  though  without  any  extraor- 
dinary earnestness  and  sedulity  alter  divine 
knowledge,  they  are  in  the  lowest  or  first 
heaven.  Hence  it  is  manifest  that  it  is  the 
interior  or  inward  disposition  that  consti- 
tutes   heaven. — Heaven  and  Hell,  33. 

Every  human  perfection  (virtue  and  grace) 
increases  towards  the  interior  of  man,  as 
being  nearer  to  the  Deity,  and  purer  in 
itself;  but  decreases  towards  the  exterior, 
as  this  is  more  remote  from  the  Deity,  and 
more  gross  in  itself.  —  Heaven  and  Hell,  34. 

Perfection,  even  in  heaven,  consists  in  va- 
riety. —  Heaven  and  Hell,  bQ. 

Works  and  deeds  are  man's  outward  life, 
manifesting  the  principle  of  life  within  him. 
—  Heaven  and  Hell,  471. 

As  are  the  thought  and  will,  such  is  the 
quality  of  the  act.     A  thousand  men  may  do 


SWEDENBORG.  49 

the  same  act,  yet  the  act  of  every  one  of 
them  may  be  different  in  quality,  through  the 
difference  in  the  will  or  motive  of  the  doer. 
—  Heaven  and  Hell,  472. 

If  a  man  loves  what  he  believes,  then  he 
wills  and  does  it  according  to  his  power.  — 
Heaven  and  Hell,  473. 

Love  and  faith,  without  termination  or 
fixedness  in  the  works  of  the  outward  man, 
are  but  vague  uncertain  things,  without  resi- 
dence or  body. — Heaven  and  Hell,  474. 

To  think  and  will  without  acting,  when 
power  is  not  wanting,  may  be  compared  to 
seed  sown  in  the  sand;  where  it  loses  its 
prolific  virtue,  and  perishes.  —  Heaven  and 
Hell,  474. 

To  love  and  not  to  do  good,  when  opportu- 
nity serves,  is  not  to  love,  but  only  to 
fancy  that  one  loves ;  and  but  as  the  phan- 
tom of  a  thought,  which  vanishes  into  noth- 
ing.—  Heaven  and  Hell,  475. 

Every  one  whose  prevailing  love  is  spirit- 
ual and  heavenly  goes  to  heaven ;  and  every 
one  whose  prevailing  love  is  sensual  and 
mundane,  and  as  such  contrary  to  all  that  is 
heavenly,  goes  to  hell.  All  faith  which  has 
not  heavenly  love  for  its  root  vanishes  after 
death. — Heaven  and  HelL  478. 


50  EXTRACTS    FROM 

Every  one's  love  constitutes  his  proper  self 
after  death.  —  Heaven  and  Hell,  479. 

Everything  is  then  removed  or  taken  from 
a  man  that  does  not  accord  Avith  his  ruling 
love.  Thus  all  adventitious  evil  and  false 
are  removed  from  the  good,  as  not  agreeing 
with  his  governing  principle ;  and  every  ap- 
parent good  and  truth  from  the  man  of  evil 
principle ;  that  so  every  one  may  be  wholly 
and  consistently  in  that  love  which  is  the 
ruling  power  of  his  life.  —  Heaven  and  Hell, 
479. 

When  men  become  spirits  in  the  other 
world,  they  are  not  subject  to  the  counterac- 
tion of  any  other  passion,  which  may  lay  a 
restraint  on  their  inclinations.  —  Heaven  and 
Hell,  479. 

Every  love  is  supported  by  that  which  is 
congruous  to  its  nature ;  an  evil  love  by  that 
which  is  false,  and  a  good  love  by  truths.  — 
Heaven  and  Hell,  479. 

The  angels  immediately  detect  every  stir- 
ring of  imjoerfection  in  themselves  (as  some- 
times happens  to  them),  and  likewise  all 
malignity  in  the  unhappy  spirits  that  are  in 
the  intermediate  state  or  world  of  spirits; 
though  such  spirits  see  not  their  own  evils. 
Man,  from  the  things  he  most  delights  in, 
may  come  to  the  knowledge  of  his  predomi- 
nant love,  and  thereby  be  able  to   form   a 


SWEDENBORG.  51 

judgment  (according  to  his  skill  in  the  doc- 
trine of  correspondences)  concerning  his  fut- 
ure state.  —  Heaven  and  HeUy  478. 

In  proportion  to  the  degree  of  self-love  in 
any  one  is  his  distance  from  heaven,  and  con- 
sequently from  wisdom.  —  Heaven  and  Hell, 
508. 

Magical  arts  are  profane  abuses  of  the  di- 
vine order.  —  Heaven  and  Hell,  508. 

Sin  carries  its  suffering  with  it  by  neces- 
sary conjunction ;  consequently,  he  that  is  in 
evil  is  also  in  the  pain  of  evil.  — Heaven  and 
Hell,  509. 

A  genuine  affection  for  truth  is  for  the 
sake  of  spiritual  use  and  improvement.  — • 
Heav.  and  Hell,  578. 

Divine  order  is  heaven  in  man,  which  he 
had  perverted  by  disobedience  to  its  laws,  or 
to  divine  truths;  and  therefore  he  must  be 
reduced  by  the  pure  mercy  of  the  Lord,  by 
divine  truths,  to  the  same  order  from  which 
he  had  fallen ;  and  as  far  as  he  recovers  this 
state,  so  much  of  heaven  he  receives  here, 
and  becomes  meet  to  be  a  partaker  of  its  joys 
hereafter.  — Heaven  and  Hell,  523. 

The  moral  and  civil  life  constitutes  the 
activity  of  the  spiritual  life.  As  the  will  to 
do  good  is  the  property  of  the  latter,  so  the 


52  EXTRACTS    FROM 

doing  good  is  the  property  of  the  former ; 
and  if  this  were  separated  from  the  other, 
then  the  spiritual  life  would  consist  only  in 
thinking  and  speaking,  and  the  will  would 
remain  solitary  and  inactive.  —  Heaven  and 
Hell,  528. 

The  justice  and  truth  of  the  spiritual  man, 
as  to  external  manifestation  and  form,  appear 
indeed  like  the  same  in  natural  men,  even  of 
the  most  infernal  dispositions,  but  inwardly 
they  are  totally  different.  The  spiritual  man 
may  act  in  all  the  relations  of  moral  and  civil 
life  as  the  natural  man  does,  provided  that 
he  adheres  closely  to  that  divine  principle 
within,  which  is  to  be  the  regulator  of  his 
will  and  thoughts.  The  spiritual  man  acts 
not  only  in  obedience  to  the  laws  of  society, 
and  of  moral  obligation,  but  in  obedience  to 
the  authority  of  the  divine  laws :  for  as  he 
sets  God  always  before  him,  he  has  fellow- 
ship with  the  angels  in  heaven;  he  is  under 
the  Lord's  leadings  even  when  he  knows  it 
not.  — Heaven  and  Hell,  530. 

In  the  first  three  of  the  ten  commandments 
are  the  laws  of  the  spiritual  life,  in  the  four 
following  the  laws  of  the  civil  life,  in  the 
three  last  the  laws  of  the  moral  life.  — 
Heaven  and  Hell,  531. 

All  are  received  into  heaven  who  have 
loved  good  and  truth  as  such ;  and  they  who 
have  loved  much  are  called  wise,  and   they 


SWEDENBORG.  53 

who  have  loved  little  are  called  simple :  the 
former  enjoy  much  light  in  heaven,  the  latter 
less,  each  according  to  the  degree  of  his  love. 
To  love  good  and  truth  as  such,  or  for  their 
own  sake,  is  to  will  and  to  do  them  from 
choice,  for  such  only  can  be  said  to  love 
them;  and  they  are  the  people  who  love 
the  Lord,  and  are  loved  by  him.  —  Heaven 
and  Hell,  350. 

A  diligence  to  procure  what  may  be  for  the 
good  of  them  that  lack  preserves  us  from 
idleness,  that  pernicious  kind  of  life  which 
gives  our  innate  evil  the  power  to  take  pos- 
session of  us.  — Heaven  and  Hell,  361. 

All  things  in  the  universe  have  some  rela- 
tion to  good  and  truth,  and  also  to  their  con- 
junction. —  Heaven  and  Hell,  375. 

There  is  no  stronger  sympathy  than  be- 
tween truth  and  good.  — Heaveni  and  Hell, 
375. 

All  the  angels  derive  their  beauty  from 
conjugal  love.  — Heaven  and  Hell,  382, 

Angels,  whilst  they  are  present  with  men, 
reside,  as  it  were,  in  their  affections  ;  and  are 
nearer  to,  or  further  from  them,  according  to 
their  degree  of  good  life  from  true  doctrines. 
—  Heaven  and  Helly  391. 


54  EXTRACTS    FROM 

Those  whose  view  is  directed  not  to 
heaven,  but  to  this  world,  not  to  the  Lord, 
but  to  themselves,  are  not  in  the  light  of 
heaven,  but  in  that  of  this  world ;  only  these 
indeed  to  outward  appearance,  and  before 
men,  seem  as  knowing  and  wise  as  the  chil- 
dren of  light;  nay,  and  sometimes  wiser,  as 
being  more  warmed,  with  the  fire  of  self-love, 
and  having  learned  to  speak  in  like  manner 
with  them,  and  also  to  make  a  show  of 
heavenly  affections;  but  inwardly,  and  in 
the  sight  of  angels,  they  appear  very  differ- 
ent.—  Heaven  and  Hell,  347. 

They  only  are  called  truly  wise  in  heaven 
wdio  are  in  the  good  of  life,  or  who  apply 
divine  truths  immediately  to  practical  use. 
Divine  truth,  when  so  applied,  becomes  good, 
as  being  animated  with  free-will  and  love, 
which  constitute  the  very  essence  of  wis- 
dom ;  whereas  they  who  are  called  intellect- 
ual or  understanding  men  live  not  from 
truth  as  a  principle,  but  commit  it  first  to 
their  memory,  and  from  thence,  as  a  store- 
house, draw  occasionally  the  documents  of 
truth,  whereby  to  regulate  their  life.  — 
Heaven  and  Hell,  348. 

Eighteousness,  in  heaven,  signifies  good 
proceeding  from  the  Lord.  —  Heaven  and 
Hell,  348. 

Love  to  God,  and  neighborly  love,  contain 
in  them  all  intelligence  and  wisdom.  — 
Earths  in  the  Universe,  96. 


SWEDENBORG.  56 

In  proportion  as  man  doth  not  love  and 
worship  the  Lord,  in  the  same  proportion  he 
loves  and  worships  himself,  and  in  the  same 
proportion  also  he  loves  the  world. — Earths 
in  the  Univ.  174. 

To  love  the  Lord  is  to  love  the  command- 
ments which  are  from  him.  —  Earths  iti  the 
U7iiv.  169. 

Concerning  regeneration  :  they  who  are  re- 
generated by  the  Lord,  and  commit  truths 
immediately  to  life,  come  into  an  interior 
perception  concerning  them.  —  Earths  in  the 
Univ.  169. 

Faith  by  miracles  is  compulsive  faith, 
which  would  be  hurtful  to  those  in  whom 
faith  may  be  implanted  by  the  Word  in  a 
state  without  compulsion.  —  Earths  in  the 
Univ.  160. 

The  external  memory  is  not  opened  after 
death,  except  at  the  Lord's  good  pleasure. 
Earths  in  the  Universe,  160. 

In  a  state  of  temptation  man  is  as  it  were 
without  truths,  because  he  is  surrounded  by 
evil  spirits,  who  induce  temptations,  and  then 
as  it  were  take  away  his  truths. — Ajjoc.  Eev. 
546. 

"  And  there  was  war  in  heaven  "  signifies 
falses  of  the  former  church  ficrhtinsr  asrainst 


56  EXTRACTS    FROM 

the  truths  of  the  new  church.  In  heaven  is 
the  former  heaven,  which  passed  away.  — 
Ajjoc.  Rev.  548. 

By  Michael,  Gabriel,  Kaphael,  are  under- 
stood ministries  in  heaven.  —  A2)oc.  lieu.  548. 

The  ministry  signified  by  Michael  is  per- 
formed by  those  who  prove  from  the  Word 
that  the  Lord  is  the  God  of  heaven"  and 
earth,  and  that  God  the  Father  and  he  are 
one,  as  the  soul  and  body  are  one ;  also  that 
men  ought  to  live  according  to  the  command- 
ments of  the  decalogue,  and  that  then  they 
are  gifted  with  charity  and  faith.  V>y  Ga- 
briel is  understood  the  ministry  of  those  who 
teach  from  the  Word  that  Jehovah  came  into 
the  world,  and  that  the  human  nature  which 
he  there  assumed  is  the  Son  of  God,  and  is 
divine  ;  for  which  reason,  the  angel  who  an- 
nounced the  same  to  Mary  is  called  Gabriel. 
IMoreover,  they  who  are  engaged  in  those 
ministries  are  named  Michaels  and  Gabriels 
in  heaven.  —  A2)oc.  Bev.  548. 

No  one  can  have  confidence  in  the  Lord 
who  doth  not  lead  a  good  life.  —  Ajjoc.  Ilea. 
553. 

In  neighborly  love  the  Lord  concealeth  him- 
self with  man,  and  man  connecteth  himself 
with  the  Lord.  Love  to  our  neighbor  con- 
sists in  shunning  to  do  evil  to  him,  according 


SWEDEXBORG.  57 

to  the  commandments  of  the   decalogue.^ 
Apoc.  Rev.  oil. 

By  all  the  beasts  that  were  sacrificed  good 
affections  were  signified,  and  the  same  by 
the  beasts  used  for  food,  and  the  contrary 
for  the  beasts  that  were  not  to  be  used  for 
food. — Apoc.  Rev.  567. 

The  reason  why  good  is  only  so  far  good 
as  innocence  is  in  it  is  because  all  good  is 
from  the  Lord,  and.  innocence  consists  in  a 
disposition  to  be  led  and  governed  by  him. 
—  Heaven  and  Hell,  281. 

As  it  is  the  property  of  innocence  to  choose 
the  Lord  only  for  our  guide,  therefore  all  in 
heaven  are  in  innocence.  To  set  up  for  our 
own  directors  is  to  abandon  ourselves  to  self- 
love  :  as  far,  therefore,  as  any  angel  is  in 
innocence,  so  far  is  he  under  the  divine  lead- 
ings and  influence.  —  Heav.  and  Hell,  280. 

Innocence  takes  no  merit  to  itself,  but  gives 
the  praise  of  all  good  to  the  Lord  only,  and 
delights  to  depend  upon  him  for  all  that 
goodness  and  truth  which  constitute  genu- 
ine wisdom. — Heaven  and  Hell,  279. 

They  who  are  in  innocence  are  content 
with  what  they  have,  be  it  little  or  much,  as 
knowing  that  to  all  is  given  what  is  needful 
for  them,  little  to  those  that  need  little,  and 
much   to   them   that   need  much ;    and  that 


58  EXTRACTS    FROM 

they  know  not  what  that  fit  measure  is,  but 
the  Lord  only,  who  possesses  all  things,  and 
provideth  all  things  for  all;  and  therefore 
the}^  are  not  solicitous  about  what  shall 
befall  them,  calling  this  the  taking  thought 
for  the  morrow.  —  Heaven  and  Hell,  278. 

They  are  far  removed  from  selfishness,  and 
so  far  enriched  with  divine  communications 
from  the  Lord.  —  Heaven  and  Hell,  278. 

They  never  deal  deceitfully,  but  uprightly, 
and  in  sincerity ;  calling  every  other  way  by 
the  name  of  subtlety,  which  they  avoid  as 
poison.  —  Heaven  and  Hell,  278. 

Eest  or  tranquillity  (commonly  called  peace) 
of  mind  is  the  common  privilege  of  godly 
persons.  —  Heaven  and  Hell,  284. 

The  perceptions  of  man,  during  his  close 
connection  with  this  mortal  body,  are  in  na- 
ture, and  hinder  the  experience  of  that  peace 
which  the  angels  enjoy.  Innocence  is  that 
from  which  springs  every  good  in  heaven, 
and  peace  is  that  which  constitutes  the  de- 
lightful sense  or  relish  of  such  good.  The 
origin  of  peace  has  its  source  in  the  Lord, 
from  the  union  of  his  divinity  with  his  di- 
vine humanity  ;  and  so  giving  birth  to  the 
divine  peace  in  heaven,  by  his  communica- 
tion with  the  angels,  and  more  particularly 
by  the  conjunction  of  good  with  truth  in 
every  angel :  it  is  nothing  less  than  the  joy 


SWEDEXBORG.  0\f 

of   divine  love,  flowing  from  the  Lord  into 
every  one  of  them.  —  Heaven  and  Hell,  286. 

Angelical  peace,  during  the  abode  of  men 
here,  who  are  resigned  to  the  will  of  God, 
lies  concealed  in  their  inner  man,  but  is  man- 
ifested when  they  quit  the  body,  and  enter 
into  their  heavenly  rest. — Heav.  and  Hell, 
288. 

When  the  conjunction  of  good  and  truth  is 
formed  in  man  during  regeneration,  which 
more  especially  is  effected  after  temptations, 
he  enters  into  the  delightful  state  of  heavenly 
peace.  This  peace  may  be  compared  to  a 
lovely  morning  in  the  spring  season,  when 
nature  appears  revived,  as  well  as  beautified, 
by  the  warmth  and  splendor  of  the  newly 
risen  sun;  whilst  grateful  odors,  exhaling 
from  the  vegetable  world,  mix  their  rich 
sweets  with  the  descending  dew  of  heaven, 
and,  at  the  same  time  that  they  add  fertility 
to  the  earth,  regale  the  senses,  and  exhila- 
rate the  minds  of  men. — Heaven  and  Helly 
199. 

Purple  signifies  celestial  good,  and  scarlet 
celestial  truth:  silk  mediate  celestial  good 
and  truth :  good  from  its  softness,  and  truth 
from  its  shining. — Ajyoc.  Rev.  773. 

The  things  of  the  body  must  in  a  measure 
die  before  man  can  be  born  anew,  or  be  re- 
generated.    The  body  itself  must  die  before 


60  EXTRACTS    FROM 

man  can  be  admitted  into  heaven,  and  see 
the  things  of  heaven.  —  Ai'c.  1408. 

The  internal  man  regardeth  nothing  but 
use.  — Arc.  1472. 

The  angels,  who  are  principled  in  the  sci- 
ence of  all  knowledges,  and  that  in  such  a 
manner  that  scarce  a  thousandth  part  can  be 
unfolded  to  man's  apprehension,  yet  esteem 
knowledges  as  nothing  in  comparison  of  use. 
—  Arc.  1472. 

Tent  denotes  the  holy  principle  of  love.  — 
Arc.  1452. 

The  ancient  church  was  in  Egypt,  as  in 
several  other  places ;  and  when  the  church 
was  there,  sciences  particularly  flourished 
therein:  but  after  that  by  sciences  they 
were  desirous  to  enter  into  the  mysteries  of 
faith,  and  thus  by  self-i30wer  to  explore  the 
nature  of  divine  arcana,  then  it  became  magi- 
cal, and  by  Egypt  were  signihed  scientitics 
which  pervert.  —  A7X.  1462. 

The  removal  of  Jacob  and  his  sons  into 
Egypt,  in  its  inmost  sense,  represented  noth- 
ing else  but  the  Lord's  first  instruction  in 
knowledges  from  the  Word.  —  Arc.  1462. 

Sojourning  and  migration,  or  procession 
from  place  to  place,  in  heaven,  is  nothing 
else  but  change  of  state.  —  Arc.  1463. 


STTEUEXBOKG.  61 

The  men  of  the  most  ancient  church,  as 
having  communication  with  the  angelic 
heaven,  by  sojourning  had  a  perception 
only  of   instruction.  —  Ai'c.  1463. 

Wife,  in  the  internal  sense  of  the  Tvord, 
signifies  nothing  else  but  truth  conjoined 
with  good.  When  mention  is  made  in  the 
Word  of  a  husband,  then  husband  signifies 
good,  and  wife  truth;  but  when  instead  of 
husband  the  term  man  (I'i)')  is  applied,  then 
man  signifies  truth,  and  wife  good.  —  Arc. 
1468. 

The  Lord  joined  the  divine  essence  to  the 
human,  that  his  human  (properties  or  belong- 
ings) might  also  become  divine. — A?'c.  1469. 

The  deeper  the  subjects  are  which  are  pre- 
sented to  view,  so  much  the  more  ardently 
men  desire  to  understand  them;  and  when 
they  are  told  of  things  celestial  and  divine, 
their  desire  increaseth:  but  this  is  a  mere 
natural  delight,  and  ariseth  from  a  lust  origi- 
nating in  the  external  man.  The  science  of 
knowledges  is  designed  in  itself  for  no  other 
end  than  that  man  may  become  rational,  and 
thereby  spiritual,  and  at  length  celestial,  and 
that  by  knowledges  the  external  man  may  be 
joined  to  the  internal ;  and  when  this  is  the 
case,  then  man  is  prinei]:)led  in  use.  In  propor- 
tion as  man  placeth  his  delight  in  mere  science, 
in  the  same  proportion  he  removeth  himself 
from  what  is  celestial ;  and  the  things  of  sci- 


62  EXTKACTS    FROM 

ence  become  closed  towards  the  Lord,  and 
are  rendered  material:  but  in  proportion  as 
the  things  of  science  are  learned  with  a  view 
to  use,  whether  for  the  sake  of  human  society, 
or  for  the  Lord's  church  on  earth,  or  for  the 
sake  of  his  kingdom  in  heaven,  or  more  es- 
pecially for  the  Lord's  sake,  in  the  same  pro- 
portion they  are  more  opened  towards  the 
Lord,  and  become  spiritual.  —  Arc.  1472. 

When  celestial  truth  is  a  wife,  a  sister 
denotes  intellectual  truth.  —  Arc.  1475. 

When  all  the  thoughts  of  man  originate  in 
use  as  their  end,  and  he  doeth  all  things  with 
a  view  to  use  (if  not  by  manifest  reflection), 
yet  by  tacit  reflection  arising  from  acquired 
tempers  and  habits,  then  the  scientifics  which 
had  served  to  promote  the  first  use,  in  effect- 
ing rationality,  are  destroyed,  because  they 
no  longer  are  subservient  to  that  purpose. 
—  Arc.  1487. 

When  things  celestial  are  joined  with  in- 
tellectual truths,  and  these  truths  become 
celestial,  then  all  things  which  are  vain  and 
unprofitable  are  dissipated  of  themselves. 
This  is  a  constant  effect  of  the  celestial 
principle.  —  Aix.  1449. 

Vain  and  unprofitable  things  leave  things 
celestial,  as  things  light  and  trifling  are  wont 
to  leave  wisdom.     They  are  like  crustaceous 


SWEDENBORG.  63 

or   scaly   substances,   which   separate   them- 
selves of  their  own  accord. — A7x.   1500. 

They  who  know  of  a  certainty,  and  believe 
that  they  shall  live  after  death,  are  concerned 
about  heavenly  things,  as  being  eternal  and 
happy ;  but  not  about  worldly  things,  only 
so  far  as  the  necessities  of  life  require.  — 
Earths  in  the  Universe,  12. 

Every  change  of  state  contains  infinite 
things,  as  does  also  every  smallest  part  of 
such  change. — Earths  in  the  Universe,  37. 

Every  one  in  another  life  discourses  spirit- 
ually, or  by  spiritual  ideas,  only  so  far  as  he 
had  believed  on  God  during  his  abode  in  the 
world,  and  materially  so  far  as  he  had  not 
believed  on  God.  — Earths  in  the  Universe,  38. 

Spirits  appear  near  their  respective  plan- 
ets, but  out  of  them. — Earths  in  the  Uni- 
verse, 42. 

He  who  leads  a  moral  life,  as  commanded 
by  God,  such  a  one  is  actuated  by  a  divine 
principle  ;  but  he  who  does  the  same  only 
from  human  respects  is  actuated  by  a  selfish 
principle.  —  Earths  in  the  Universe,  319. 

They  who  are  in  the  affection  of  good 
from  love  to  God,  they  also  love  divine 
truth ;  for  good  and  truths  of  the  same  kind 
love  one  another  by  sympathy,  and  tend  to 


64  EXTRACTS    FROM 

union :  therefore  the  heathens,  though  they 
be  not  in  genuine  truths  in  this  world,  yet  in 
the  love  principle  receive  them  in  the  next. 

—  Earths  In  the  Universe,  319. 

Every  one  appears,  upon  his  entrance  into 
the  other  world,  in  the  same  state  in  which 
he  departed  this,  whether  infant,  child,  youth, 
adult,  or  aged ;  but  in  some  time  after  every 
one's  state  is  changed.  —  Heaven  and  Hell, 
330. 

The  discourse  of  angels  flows  spontane- 
ously from  their  affections,  modified  by  their 
ideas  ;   therefore  they  speak  as  they  think. 

—  Heaven  and  Hell,  331. 

The  innocence  of  the  angels  in  heaven  con- 
sists in  a  resigned  submission  to  the  govern- 
ment of  the  Lord,  and  a  renunciation  of  man's 
own  will;  who  is  only  so  far  in  innocence 
as  he  is  remote  from  self.  Genuine  inno- 
cence is  wisdom ;  and  so  far  only  is  any  one 
to  be  reputed  wise  as  he  is  resigned  to  the 
will  of  the  Lord,  or  is  content  to  be  under 
his  guidance.  —  Heaven  and  Hell,  341. 

Infants,  when  grown  up  to  adults  in 
heaven,  are  consigned  for  a  time  to  their 
proper  natural  state  of  hereditary  evil ;  not 
merely  for  the  sake  of  punishment,  but  in 
order  to  their  conviction  that  of  themselves 
they  are  only  evil,  and  therefore  delivered 


SWEDEXBORG.  65 

from  hell,  which  belongs  to  an  evil  nature, 
by  the  mere  mercy  of  the  Lord.  —  Heaveii 
and  Hell,  343. 

They  who  are  denominated  wise  are  such 
who  have  not  only  their  interior  affections 
open  to  divine  good,  but  also  their  intellect- 
ual faculties  so  cultivated  and  enlarged  that 
they  see  divine  truths  by  an  internal  evidence. 
—  Heaven  and  Hell,  351. 

If  man  had  preserved  his  original  perfec- 
tion, consisting  in  loving  God  above  all 
things,  and  his  neighbor  as  himself,  in  that 
case  he  would  have  been  born  with  innate 
understanding  and  wisdom,  and  to  the  belief 
of  all  truth,  according  to  the  enlargement  of 
his  faculties. — Heaven  and  Hell,  352. 

Though  man  carries  his  natural  memory 
along  with  him,  yet  what  he  has  laid  up 
there  falls  not  under  his  intuition,  as  before, 
as  not  being  concordant  with  the  light  of  a 
different  world;  therefore  he  cannot  call 
them  forth  for  use.  — Heaven  and  Hell,  355. 

Man  has  no  longer  any  perception  of  what 
he  thought  naturally  in  this  world,  but  only 
of  what  he  thought  spiritually ;  and  this  by 
change  of  state. — Heaven  and  Hell,  356. 

There  is  not  the  smallest  portion  of  an 
expression  in  the  AYord  but  what  involveth 
heavenly  arcana.  —  Arc.  1542. 


66  EXTRACTS    FROM 

There  are  two  things  appertaining  to  man 
which  hinder  him  from  becoming  celestial ; 
one  belongeth  to  his  intellectual  part,  the 
other  to  his  will  part.  What  belongeth  to 
his  intellectual  part  consists  of  vain  and 
empty  scientifics,  which  he  imbibes  in  child- 
hood and  youth;  what  belongs  to  the  will 
part  consists  of  pleasures  derived  from  evil 
lusts,  which  he  favors  and  indulges.  The 
latter  ought  first  to  be  shaken  and  dispersed ; 
and  when  this  is  done,  then  first  he  is  in  a 
capacity  of  being  admitted  into  the  light  of 
things  celestial,  and  at  length  into  celestial 
light.— ^rc.  1542. 

In  proportion  as  man  indulges  in  pleasures 
arising  from  evil  lusts,  in  the  same  propor- 
tion he  is  withdrawn  from  things  celestial, 
v>hich  are  the  things  of  love  and  charity ; 
inasmuch  as  in  such  evil  pleasures  there  is  a 
love  derived  from  self  and  from  the  world, 
w4th  which  celestial  love  cannot  agree.  — 
Arc.  1547. 

Gold,  brass,  and  wood  signify  celestial, 
natural,  and  corporeal  good ;  silver,  iron,  and 
stone,  spiritual,  natural,  and  sensual  truth. 
—  Arc.  1551. 

The  Lord,  from  his  earliest  infancy,  ad- 
vanced according  to  all  divine  order  towards 
things  celestial ;  all  likewise  are  convej^ed  ac- 
cording to  such  order  who  are  created  anew 
by  the  Lord.     This  order  is  nevertheless  va- 


SWEDEXBORG.  67 

rious  with,  men,  according  to  the  particular 
nature  and  temper  of  each;  but  the  order 
in  which  man  is  led  during  regeneration  is 
not  known  to  any  mortal,  nor  even  to  the 
angels,  except  very  faintly,  but  to  the  Lord 
alone.  —  Arc.  1554. 

Intelligence  is  not  wisdom,  but  leadeth  to 
wisdom :  for  to  understand  what  is  true  and 
good  is  not  to  be  true  and  good ;  but  to  be 
wise  is  to  be  true  and  good.  Wisdom  is  pred- 
icated only  of  life,  and  hath  relation  to  the 
quality  thereof  in  man.  —  Arc.  1555. 

When  the  intellectual  part  is  instructed  in 
sciences  and  knowledges,  especially  in  tha 
knowledges  of  truth  and  goodness,  then  first 
man  is  in  a  capacity  to  be  regenerated. — 
A?r.  1555. 

AVhen  man  beginneth  to  act  from  charity, 
as  a  principle  of  conscience,  he  first  receiv- 
eth  new  life.  —  Arc.  1555. 

To  dwell  in  tents  signifies  the  holy  princi- 
ple of  love.  The  true  ground  and  reason  why 
tent  is  used  in  the  Word,  to  signify  the  celes- 
tial and  holy  things  of  love,  is  because  in  old 
time  they  performed  holy  worship  in  their 
tents ;  but  when  tliey  began  to  profane  tents 
by  profane  worship,  then  the  tabernacle  was 
built,  and  afterwards  the  temple.  Tent,  tab- 
ernacle, and  temple  hav^e  the  same  significa- 
tion. —  Arc.  414. 


68  EXTRACTS    FROM 

A  life  of  charity  is  a  life  of  uses.  —  Ai'c. 
957. 

All  pleasures  are  allowed  to  man  but  for 
the  sake  of  use.  —  Arc.  957. 

By  flesh  is  signified  the  will  principle  of 
man;  blood  signifies  charity;  wherefore  not 
to  eat  flesh  in  its  soul,  the  blood,  signifies 
not  to  mix  together  things  profane  with 
things  holy.  — Arc.  998. 

The  new  life  which  the  regenerate  man 
receiveth  from  the  Lord  is  altogether  sepa- 
rate from  the  will  principle  or  propriety  of 
man,  or  from  man's  own  proper  life,  which  is 
not  life,  but  is  death,  inasmuch  as  it  is  infer- 
nal life. —^rc.  1000. 

Fat  signifies  celestial  life ;  blood  consti- 
tutes the  life  of  the  body ;  and  whereas  in 
representative  churches  internal  things  were 
represented  by  external,  therefore  soul,  or 
celestial  life,  was  represented  by  blood.  — 
A7'c.  1001. 

Eating  the  flesh  of  animals,  considered  in 
itself,  is  somewhat  profane ;  for  the  people 
of  the  most  ancient  time  never  on  any  ac- 
count ate  the  flesh  of  any  beast  or  fowl,  but 
fed  solely  on  grain,  especially  on  bread  made 
of  wheat,  also  on  the  fruits  of  trees,  on  pulse, 
on  milk,  and  what  is  produced  from  milk,  as 
butter,  etc.     To  kill  animals,  and  to  eat  their 


S'^VEDEXBORG.  0^ 

flesh,  was  to  them  unlawful,  and  seemed  as 
something  bestial,  and  they  were  content  with 
the  uses  and  services  which  they  yielded ;  but 
in  succeeding  times,  when  men  began  to  grow 
fierce  as  a  beast,  yea  much  fiercer,  then  first 
they  began  to  kill  animals,  and  to  eat  their 
flesh :  and  whereas  man's  nature  and  quality 
became  of  such  a  sort,  therefore  the  killing 
and  eating  of  animals  was  permitted,  and  at 
this  day  also  is  permitted.  —  Arc.  1002. 

The  eating  of  flesh  with  the  blood  was  for- 
bidden in  the  Jewish  church,  because,  as  was 
observed,  at  that  time  it  represented  profa- 
nation in  heaven.  All  things  that  were  done 
in  that  church  were  turned  in  heaven  into 
representative  correspondencies ;  but  after 
the  coming  of  the  Lord,  when  external  rites 
were  abolished,  and  thus  representatives 
ceased,  then  such  things  were  no  longer 
changed  in  heaven  into  representative  cor- 
respondencies. Since  the  Lord's  coming, 
man  is  not  considered  in  heaven  with  re- 
spect to  things  external,  but  to  things  inter- 
nal.—^rc.  1003. 

A  spirit  is  known  by  his  ideas.  What  is 
wonderful,  there  is  in  each  of  his  ideas  his 
image  or  effigy.  —  Arc.  1008. 

There  is  not  a  single  object  existing  in 
heaven  or  earth,  which  is  beautiful  and 
agreeable,   but  what  in  some  degree  is    rep- 


70  EXTRACTS    FROM 

resentative   of    the   Lord's   kingdom.  —  Arc. 
1807. 


The  human  body  exists  and  subsists  by  its 
soul;  wherefore  in  the  human  body  all  and 
singular  things  are  representative  of  its  soul. 
All  effects  whatsoever  are  representative  of 
uses,  which  are  causes ;  and  uses  are  repre- 
sentative of  ends,  which  are  principles.  — 
Arc.  1807. 

Those  who  are  in  divine  ideas  never  con- 
fine their  sight  to  mere  external  objects,  but 
continually  by  them,  and  in  them,  behold 
things  internal.  —  Arc.  1807. 

The  deeds  of  a  man  are  imputed  to  him 
according  to  the  state  of  the  mind  in  them ; 
for  deeds  follow  the  body  to  the  grave,  but 
the  mind  resuscitates.  —  Conjugal  Love,  530. 

Eeligion,  because  it  is  the  marriage  of  the 
Lord  with  his  church,  is  the  initiation  of  con- 
jugal love :  wherefore  conjugal  love  is  im- 
puted to  every  one  after  death,  according  to 
his  spiritual  rational  life ;  and  he  to  whom 
that  love  is  imputed,  after  death,  is  provided 
with  the  conjugal  state  by  the  Lord.  —  Con- 
jugal Love,  531. 

Imputations  are  made  after  death  accord- 
ing to  the  quality  of  the  will  and  of  the  in- 


SWEDEXBORG.  71 

tellect.  In  heaven  all  are  in  the  will  of  good, 
in  hell  all  are  in  the  will  of  evil.  —  Conjugal 
Love,  530. 

To  become  spiritual  is  to  be  elevated  from 
the  natural,  that  is,  from  the  light  and  heat 
of  the  world,  into  the  light  and  heat  of 
heaven.  Of  this  elevation  no  one  knows  but 
he  who  is  elevated ;  nevertheless,  the  natural 
man,  not  yet  elevated,  perceives  no  other  wise 
than  that  he  is  elevated :  the  reason  is  be- 
cause his  intellect,  equally  with  the  spiritual 
man,  can  be  elevated  into  the  light  of  heaven, 
and  he  can  think  and  speak  spiritually  as 
well  as  naturally.  But  if  his  will  be  not 
elevated  at  the  same  time  with  his  intellect, 
he  is  not  elevated ;  for  he  does  not  stay  in 
that  elevation,  but  shortly  lapses  to  his  will, 
and  there  confirms  his  station.  The  will  is 
mentioned,  but  the  love  is  at  the  same  time 
understood;  for  that  which  a  man  loves  he 
wills.  —  Conjugal  Love,  347. 

Man  is  a  recipient  of  God,  and  a  recipient 
of  God  is  an  image  of  God ;  and  because  God 
is  love  itself,  and  wisdom  itself,  man  is  a 
recipient  of  these,  and  a  recipient  becomes 
an  image  according  to  reception.  Man  is  a 
likeness  of  God,  from  a  perception  that  those 
things  which  are  from  God  are  in  him  as  his 
own ;  but  in  the  degree  that  from  that  like- 
ness he  becomes  an  image  of  God,  he  ac- 
knowledges that  love  and  wisdom,  or  good- 
ness and  truth,  are  not  in  him  of  himself, 


72  EXTRACTS    FROM 

and  thence  from  himself,  but  only  in  God, 
and  thence  from  God.  —  Conjugal  Love,  132. 

So  long  as  man  is  spiritual,  his  dominion 
or  rule  proceedeth  from  the  external  man  to 
the  internal :  "  They  shall  have  dominion 
over  the  fish  of  the  sea,  and  over  the  fowls 
of  the  air,  and  over  the  cattle,  and  over 
all  the  earth,  and  over  every  creeping  thing 
that  creepeth  on  the  face  of  the  earth."  But 
when  he  becometh  celestial,  and  doeth  good 
from  a  principle  of  love,  then  his  dominion 
proceedeth  from  the  internal  man  to  the  ex- 
ternal ;  as  the  Lord  describeth  himself,  and 
at  the  same  time  the  celestial  man,  who  is 
his  likeness,  in  David :  "  Thou  madest  him 
to  have  dominion  over  the  works  of  thy 
hands ;  thou  hast  put  all  things  under  his 
feet,  all  sheep  and  oxen,  yea,  and  the  beasts 
of  the  field ;  the  fowl  of  the  air,  and  the  fish 
of  the  sea,  and  whatsoever  passeth  through 
the  paths  of  the  sea."  Here,  therefore, 
beasts  are  first  mentioned,  and  then  fowl, 
and  afterwards  fish  of  the  sea,  because  the 
celestial  man  proceedeth  from  love,  which 
belongeth  to  the  will ;  differing  herein  from 
the  spiritual  man,  in  describing  whom  fishes 
and  fowl  are  first  named,  which  belong  to  the 
understanding,  as  having  relation  to  faith, 
■and  afterwards  mention  is  made  of  beasts. 
—  Conjugal  Love,  52. 

The  wisdom  of  love  is  signified  by  the  gar- 
den of  Eden.     A  tree  signifies  man,  and  its 


SWEDENBORG.  73 

fruit  tlie  good  of  life ;  thence  by  the  tree  of 

life  is  signified  man  living  from  God,  or  God 
living  in  man :  and  because  love  and  wisdom, 
charity  and  faith,  or  good  and  truth,  make 
the  life  of  God  in  man,  these  things  are  sig- 
nified by  the  tree  of  life. 

By  the  tree  of  the  knowledge  of  good  and 
evil  is  signified  man  believing  that  he  lives 
from  himself,  and  not  from  God;  so  that 
love  and  wisdom,  charity  and  faith,  that  is, 
goodness  and  truth,  are  in  man  of  himself, 
and  not  of  God. 

By  the  serpent  is  meant  the  devil  as  to 
self-love  and  self-intelligence.  —  Conjugal 
Love,  135. 


Instead  of  perception,  which  the  most 
ancient  church  enjoyed,  conscience  succeeded, 
which,  being  procured  by  faith  adjoined  to 
charity,  dictated  not  what  is  true,  but  that 
such  and  such  things  are  true,  because  the 
Lord  has  declared  them  to  be  so  in  his  Word. 
Such  were  the  churches  after  the  flood,  for 
the  most  part ;  such  also  was  the  primitive 
church,  or  the  first  church  after  the  Lord's 
coming.  Herein  the  spiritual  angels  are  dis- 
tinguished from  the  celestial  angels.  —  Arc. 
393. 

Whilst  man  is  made  spiritual,  he  is  contin- 
ually engaged  in  combat  or  warfare ;  on 
which  account  the  church  of  the  Lord  is 
called  militant. — Arc.  59. 


74  EXTRACTS    FROM 

When  man  is  regenerate,  the  angels  have 
the  dominion,  and  inspire  him  with  whatever 
is  good  and  true,  infusing  at  the  same  time  a 
dread  and  fear  of  what  is  evil  and  false.  — 
Arc.  50. 

The  order  of  life  with  the  celestial  man  is 
such  that  the  Lord  floweth  in  by  love,  and 
by  faith  originating  in  love,  into  his  intel- 
lectuals, rationals,  and  scientifics ;  and  inas- 
much as  there  is  no  strife  between  the  inter- 
nal and  external  man,  he  perceiveth  that 
this  is  the  case.  Thus  order,  which  is  as  yet 
inverted  with  the  spiritual  man,  is  restored 
with  the  celestial.  This  order,  or  man,  is 
called  a  garden  in  Eden  eastward.  —  Arc.  99. 

The  celestial  man  is  such  that  he  doeth 
nothing  of  his  own  pleasure,  but  of  the  good 
pleasure  of  the  Lord,  which  is  his  pleasure. 
Thus  he  enjoyeth  peace  and  internal  felicity ; 
and  he-  enjoyeth,  at  the  same  time,  tranquil- 
lity and  external  delight. — Arc.  S5. 

During  the  time  of  being  spiritual,  the  ex- 
ternal man  is  not  yet  reduced  to  such  obedi- 
ence as  to  be  willing  to  serve  the  internal, 
and  this  is  the  cause  of  combat ;  but  when 
he  becometh  celestial,  then  the  external  man 
beginneth  to  comply,  and  serve  the  internal, 
and  hence  ariseth  tranquillity. — Arc.  91. 

The  men  of  the  most  ancient  church  per- 
ceived states  of  love  and  of  faith  by  states  of 


SWEDEXBORG.  75 

respiration.     At  this  day,  it  is  a  subject  alto- 
gether hidden  and  unknown.  —  Arc.  97. 

Man  is  placed  in  the  kingdom  of  the  Lord, 
or  heaven,  when  he  is  made  celestial.  His 
state  in  this  case  is  that  he  is  with  angels  in 
heaven,  and  as  it  were  one  amongst  them : 
for  man  was  so  created  that  he  may  be  in 
heaven  at  the  same  time  that  he  liveth  on 
earth.  In  this  state  all  his  thoughts,  and 
ideas  of  thoughts,  yea  his  words  and  actions 
are  open,  containing  in  them  a  celestial  and 
spiritual  principle,  whereby  they  have  com- 
munication with  the  Lord;  for  there  is  in 
each  the  life  of  the  Lord,  which  causeth  it  to 
have  perception.  —  Arc.  99. 

What  perception  is,  few  at  this  day  know : 
it  is  a  certain  internal  sensation  w^hich  Com- 
eth only  from  the  Lord,  and  was  most  famil- 
iar in  the  most  ancient  church,  whereby 
truth  and  goodness  are  discerned.  This  per- 
ception is  so  clear  with  the  angels  that  they 
know  and  thereby  acknowledge  what  is  true 
and  good ;  what  is  from  the  Lord,  and  what 
from  themselves ;  and  also  what  is  the  qual- 
ity and  disposition  of  a  stranger,  merely  by 
his  gait  and  address,  and  by  a  single  glance 
of  his  person  and  behavior.  The  spiritual 
man  hath  no  perception,  but  only  conscience  ; 
a  dead  man  hath  not  so  much  as  conscience  ; 
and  the  generality  of  persons  are  ignorant 
what  conscience  is,  and  much  more  what  per- 
ception is. — Arc.  104. 


76  EXTRACTS    FROM 

The  most  ancient  people,  when  they  com- 
pared man  to  a  garden,  compared  also  wis- 
dom, and  the  things  relating  to  wisdom,  to 
rivers. — Arc.  108. 

The  celestial  man  acknowledgeth  that  all 
things,  both  in  general  and  in  particular,  are 
the  Lord's,  because  he  perceiveth  that  it  is 
so ;  whereas  the  spiritual  man  acknowledgeth 
indeed  that  it  is  so,  but  only  with  his  lips, 
having  learned  it  from  the  Word.  The 
worldly  and  corporeal  man  neither  acknowl- 
edgeth nor  alloweth  that  it  is  so,  but  what- 
ever appertaineth  to  him  he  calleth  his  own, 
and  imagineth  that  if  it  was  taken  away  from 
him  he  should  be  utterly  ruined.  —  Arc.  123. 

By  cattle  are  signified  the  celestial  affec- 
tions, by  fowls  of  the  air  the  spiritual.  —  Ai^c. 
142. 

Among  the  ancients,  the  origin  and  qual- 
ity of  things  were  implied  in  their  names.  — 
Ai'c.  144. 

The  understanding  of  truth  never  existeth 
except  where  the  will  is  inclined  to  what  is 
good:  such  as  the  will  is,  such  also  is  the 
understanding. — A7x.  263. 

Every  devil  can  understand  truth  when  he 
hears  it,  but  cannot  retain  it;  because  the 
affection  of  evil,  when  it  returneth,  casteth 
out  the  thought  of  truth.  —  Apoc.  Rev.  Qb6. 


SWEDEXBORG.  77 

Charity  is  the  affection  of  the  love  of  doing 
good  to  a  man's  neighbor,  for  the  sake  of 
God,  of  salvation,  and  of  life  eternal;  and 
faith  is  thought  grounded  in  confidence  re- 
specting God,  salvation,  and  life  eternal. — 
Ajjoc.  Rev.  Q)bo. 

If  it  be  a  received  principle  that  nothing 
is  to  be  believed  before  it  is  seen  and  under- 
stood, a  person  under  the  government  of  such 
a  principle  cannot  possibly  believe,  inasmuch 
as  spiritual  and  celestial  things  are  incapa- 
ble of  being  seen  with  the  eyes,  or  conceived 
in  the  imagination.  But  the  true  order  is 
that  man  be  wise  with  a  wisdom  derived 
from  the  Lord,  that  is,  from  his  Word,  in 
which  case  all  things  are  in  a  right  course, 
and  then  also  he  is  enlightened  in  things 
rational  and  scientific :  for  man  is  never  for- 
bid to  learn  the  sciences,  inasmuch  as  they 
contribute  to  the  use  and  delight  of  life ;  nor 
is  he  forbid,  in  case  he  be  under  the  influ- 
ence of  faith,  to  think  and  speak  as  the 
learned  do  in  the  world ;  but  then  he  must 
be  guided  by  this  principle  to  believe  the 
Word  of  the  Lord,  and  to  confirm  spiritual 
and  celestial  truths  by  natural  truths,  in 
terms  familiar  to  the  learned  world,  as  far  as 
lies  in  his  power.  —  Arc.  129. 

The  delight  wherein  there  is  good  from 
the  Lord  is  alone  a  living  delight;  for  in 
such  case  it  hath  life  from  the  essential  life 
of  good.  —  Arc.  995. 


78  EXTRACTS    FROM 

If  a  man  hatli  much  knowledge,  and  much 
wisdom,  and  doth  not  shun  evils  as  sins,  he 
hath  no  wisdom.  —  Doctrine  of  Life,  23. 

So  far  as  any  one  shuns  evils  as  sins,  so 
far  he  loves  truths.  —  Doctrine  of  Dlfe,  32. 

Good  loves  truth,  and  truth  loves  good, 
and  they  desire  to  be  one :  evil  loves  the 
false,  and  the  false  loves  evil,  and  they  are 
desirous  to  be  one.  —  Doctrine  of  Life,  33. 

A  man  who  doth  not  shun  evils  as  sins 
may  indeed  love  truths,  but  then  he  doth  not 
love  them  because  they  are  truths,  but  be- 
cause they  serve  to  extend  his  reputation, 
whence  he  derives  honor  or  gain  ;  wherefore, 
when  they  no  longer  are  subservient  to  this 
end,  he  ceaseth  to  love  them.  —  Doctrine  of 
Life,  35. 

Good  is  not  good  unless  it  be  joined  with 
truth  ;  consequently  good  doth  not  exist  be- 
fore it  be  so  joined,  and  yet  it  is  continually 
desirous  to  exist ;  wherefore,  in  order  to  its 
existence,  it  desires  and  procures  to  itself 
truths,  and  from  them  hath  its  nourishment 
and  formation.  —  Doctrine  of  Life,  37. 


Truths  are  the  means  whereby  the  good  of 
the  love  principle  exists,  and  acquires  real- 
ity ;  consequently  good  loves  truths,  in  order 
to  its  existence.  —  Doctrine  of  Life,  39. 


SWEDENBORG.  79 

Every  state  containeth  infinite  arcana  re- 
specting it,  whereof  not  a  single  one  is 
known  to  mankind.  —  Ai^c,  312. 

Hereditary  evil  is  never  dissipated  so  as  to 
lose  its  baneful  influence,  except  in  those 
who  are  regenerated  by  the  Lord.  —  Arc.  313. 

Celestial  good  is  that  which  is  not  clothed, 
because  it  is  inmost,  and  is  innocent ;  but 
celestial-spiritual  good  is  that  which  is  first 
clothed,  and  also  natural  good,  they  being  of 
an  exterior  nature,  on  which  account  they 
are  compared  to  garments ;  wherefore  also 
such  as  are  endowed  with  the  good  things  of 
charity  appear  in  heaven  clothed  in  shining 
garments,  but  in  this  world  with  a  coat  of 
skin,  because  they  are  as  yet  in  the  body.  — 
Arc.  217. 


Infernal  torments  are  not,  as  some  sup- 
pose, stings  of  conscience  ;  for  they  who  are 
in  hell  have  no  conscience,  and  consequently 
cannot  be  tormented  as  to  conscience.  Such 
as  have  had  any  conscience  are  among  the 
blessed.  —  Arc.  965. 

Man  after  death,  who  hath  any  conscience, 
at  first  is  in  the  heaven  of  spirits,  afterwards 
he  is  raised  by  the  Lord  into  the  heaven  of 
angelic  spirits,  and  lastly  into  the  angelic 
heaven. — Arc.  976. 


80  EXTRACTS    FROM 

That  the  material  body,  with  its  sensual 
and  pleasurable  principle,  doth  not  constitute 
the  external  man,  appears  from  this  consid- 
eration, that  spirits,  who  have  no  material 
bodies,  have  an  external  man  in  like  manner 
as  men  on  earth.  The  external  man  is  formed 
of  things  sensual ;  not  such  as  belong  to  tlie 
body,  but  such  as  are  derived  from  bodily 
things;  and  this  is  the  case  not  only  with 
men,  but  also  with  spirits.  —  A)'c.  976. 

Faith  and  life  are  distinct  from  each  other, 
like  thinking  and  doing :  thinking  has  rela- 
tion to  the  understanding,  and  doing  to  the 
will.— Doct.  of  Life,  42. 

Good,  which  is  of  the  will,  forms  itself  in 
the  understanding,  and  in  a  certain  manner 
renders  itself  visible.  —  Doctrine  of  Life,  43. 

The  faculties  of  the  will  and  of  the  under- 
standing are  so  created  that  they  may  be 
one ;  and  when  they  are  one,  they  are  called 
mind.  —  Doctrine  of  Life,  43. 

Nothing  is  of  more  concern  to  know  than 
how  the  will  and  understanding  form  one 
mind :  they  form  one  mind  as  good  and 
truth  make  one ;  for  a  similar  marriage 
exists  between  the  will  and  the  understand- 
ing as  between  good  and  truth.  —  Doctrine 
of  Life,  43. 


SWEDEXBORG.  81 

Evil  hatli  an  inward  hatred  against  truth ; 
outwardly  indeed  it  can  put  on  a  friendly  ap- 
pearance, and  endure,  yea  love  that  truth 
should  be  in  the  understanding ;  but  when 
the  outward  is  put  off,  as  is  the  case  after 
death,  then  truth,  which  was  thus  for  worldly 
reasons  received  in  a  friendly  manner,  is  first 
cast  off,  afterwards  is  denied  to  be  truth,  and 
finally  is  held  in  aversion.  — Doctrine  of  Life, 
46. 

Whatsoever  any  one  loves  in  the  ground  of 
the  will,  that  he  loves  to  do,  he  loves  to 
think,  he  loves  to  understand,  and  he  loves 
to  speak. — Doctrine  of  Life,  48. 


There  doth  not  appertain  to  man  the  small- 
est portion  of  truth,  only  so  far  as  he  is  prin- 
cipled in  good ;  consequently  not  the  smallest 
portion  of  faith,  only  so  far  as  it  is  joined 
with  life.  There  may  be  such  a  thing  as 
thought  respecting  the  truth  of  some  partic- 
ular propositions  in  the  understanding;  but 
there  cannot  be  acknowledgment  amounting 
to  faith,  unless  there  be  consent  in  the  will. 
—  Doctrine  of  Life,  51. 


God  was  from  the  beginning  a  man  in  the 
first  principles  of  things,  but  not  in  the  ulti- 
mates  ;  but  after  that  he  assumed  a  humanity 
in  the  world,  he  also  became  a  man  in  the 
ultimates.  —  Concerning  the  Lord,  36. 


82  EXTRACTS    FROM 

The  ancients  accounted  the  knowledge  of 
correspondences  as  the  most  exalted  of  all 
sciences,  as  the  fountain  from  whence  they 
drew  their  understanding  and  wisdom :  and 
as  to  those  who  were  of  the  church  of  God, 
it  was  by  means  hereof  that  they  held  com- 
munication with  heaven ;  for  the  knowledge 
of  correspondences  is  the  knowledge  of  an- 
gels. The  most  ancient  formed  their  minds 
by  the  doctrine  and  laws  of  correspondence, 
and  thought  according  thereto,  like  the 
angels,  and  conversed  with  them ;  and  hence 
it  was  that  the  Lord  often  vouchsafed  to  ap- 
pear to  them,  and  give  them  divine  instruc- 
tions :  but  this  kind  of  knowledge  is  so  far 
lost  among  us  at  this  day  that  it  is  scarcely 
any  longer  known  what  is  meant  by  the  term 
correspondence.  —  Heaven  and  Hell,  87. 

What  exists  and  subsists  in  the  natural 
from  the  spiritual  is  called  correspondence. 
The  whole  natural  world  exists  and  subsists 
from  the  spiritual  as  an  effect  from  its  effi- 
cient cause.  — Heaven  and  Hell,  88. 

By  the  natural  world  is  meant  the  whole 
expanse  under  the  sun ;  by  the  spiritual 
world  is  meant  heaven,  and  all  that  is 
therein.  —  Heaven  and  Hell,   89. 

As  man  is  an  image  both  of  heaven  and  of 
the  world  in  the  least  form,  therefore  he 
stands  here  both  in  the  natural  and  spiritual 
world.     The  things  within,  which  respect  his 


SWEDENBORG.  83 

intellect  and  will,  constitute  his  spiritual 
world ;  but  those  of  the  body,  which  respect 
his  external  senses  and  actions,  constitute 
his  natural  world.  The  things  of  the  intel- 
lect are  represented  in  the  speech,  and  those 
of  the  will  in  the  gestures  and  movements  of 
the  body.  All  that  is  thus  expressed  is 
called  correspondence.  —  Heaven  and  Hell^ 
90,  91. 

Divine  good,  proceeding  from  the  Lord,  is 
that  which  constitutes  divide  order.  The 
form  or  distinction  of  a  thing  has  relation  to 
truth,  forasmuch  as  truth  is  the  form  of  good. 
— Heaven  and  Hell,  107. 

The  higher  excellence  of  the  angels  of  the 
celestial  kingdom  is  owing  to  their  reception 
of  the  divine  truth  immediately  into  the 
principle  of  life,  and  not,  as  the  spiritual 
angels,  through  the  previous  instrumentality 
of  memory  and  reflection  ;  insomuch  that  di- 
vine verities  are  written  in  their  hearts,  and 
they  see  them  by  intuition  within  themselves, 
as  in  a  kind  of  source,  without  having  any 
occasion  to  reason  concerning  them,  whether 
the  matter  be  so  or  otherwise.  —  Heaven  and 
Hell,  25. 

They  only  are  called  truly  wise  in  heaven 
who  are  in  the  good  of  life,  or  who  apply  di- 
vine truths  immediately  to  practical  use  ;  for 
divine  truth,  when  so  applied,  becomes  good, 
as  being  animated  with  free-will   and   love, 


84  EXTRACTS    FROM 

which  constitutes  the  very  essence  of  wis- 
dom :  whereas  they  who  are  called  intellect- 
ual or  understanding  men  live  not  from 
truth  as  a  principle,  but  commit  it  first  to 
their  memory,  and  from  thence,  as  a  store- 
house, draw  occasionally  the  documents  of 
truth,  whereby  to  regulate  their  life.  — 
Heaven   and   Hell,    348. 

Wealth,  in  the  heavenly  kingdoms,  is  good- 
ness and  truth ;  and  the  favor  of  the  sover- 
eign is  the  mercy  of  the  Lord.  —  Arc.  450. 

An  age,  in  the  Word,  is  ten  years.  —  Arc. 
433. 

Heaven  consisteth  in  this  that  every  one 
should  from  his  heart  wish  better  things  for 
others  than  for  himself,  and  that  he  should 
serve  others  with  a  view  to  their  happiness, 
that  is,  from  a  principle  of  love,  without  any 
regard  to  selfish  ends.  —  Arc.  452. 

The  angelic  life  consists  in  uses,  and  in 
doing  good  works  of  charity.  Nothing  is 
more  delightful  to  the  angels  than  to  in- 
struct and  teach  spirits,  at  their  first  coming 
into  the  spiritual  world ;  also  to  serve  man- 
kind, by  inspiring  them  with  what  is  good, 
and  by  restraining  the  evil  spirits  attendant 
on  them  from  passing  their  proper  bounds. 
'^  Arc.  454. 


SWEDENBORG.  85 

It  is  likewise  the  happiness  of  angels  to 
raise  up  the  dead  to  the  life  of  eternity  ;  and 
afterwards,  if  it  be  possible,  and  there  be  a 
capacity  in  the  soul,  to  introduce  it  into 
heaven.  From  these  offices  they  receive  a 
delight  which  cannot  be  described  :  thus  they 
are  images  of  the  Lord,  thus  they  love  their 
neighbor  more  than  themselves,  and  thus 
heaven  is  heaven  to  them.  —  Arc.  454. 

Man  signifies  understanding ;  Eve  is  a 
name  signifying  life,  which  hath  relation 
solely  to  love.  —  Arc.  476. 

Every  particular  person,  by  his  own  actual 
sins,  causeth  hereditary  evil,  and  maketh  an 
addition  to  what  he  received  from  his  par- 
ents, and  thus  accumulateth  what  remaineth 
in  all  his  posterity ;  nor  doth  this  evil  suifer 
any  check  or  temperament,  except  in  those 
who  are  regenerated  by  the  Lord.  This  is 
the  primary  cause  why  every  church  degen- 
erateth ;  and  this  was  the  case  with  the  most 
ancient  church.  —  Arc.  494. 

To  know  what  is  true,  by  virtue  of  what  is 
good,  is  celestial.  — Arc.  511. 

Heaven  consisteth  in  mutual  and  chaste 
love,  and  heavenly  joy  is  the  happiness  de- 
rived from  such  love.  —  Arc.  547. 

It  is  of  the  very  nature  and  essence  of  true 
love  to  do  kind  offices  to  the  object  of  it ; 


S6  EXTRACTS    FROM 

not  from  selfish  views,  but  from  disinter- 
ested affection.  They  who  are  deeply  in  the 
love  of  self,  and  are  greedy  of  filthy  lucre  in 
this  world,  cannot  receive  such  doctrine,  and 
the  covetous  least  of  all.  —  Arc.  548. 

The  angelic  state  is  such  that  each  com- 
municateth  his  own  blessedness  and  happi- 
ness to  another  ;  for  in  another  life  there  is 
given  a  communication  and  most  exquisite 
perception  of  affections  and  thoughts,  in  con- 
sequence whereof  every  individual  communi- 
cates his  joy  to  all  others,  and  all  others  to 
every  individual ;  so  that  each  individual  is 
as  it  were  the  centre  of  all,  which  is  the  celes- 
tial form.  —  Arc.  549. 

After  temptation,  things  alive  and  things 
dead,  or  the  things  of  the  Lord  and  those  of 
man's  propriety,  appear  so  confused  that  a 
man  scarce  knoweth  at  that  time  what  is 
true  and  good;  but  the  Lord  then  reduceth 
and  disposeth  all  things  to  order.  —  Arc.  841. 

After  the  societies  of  spirits  who  had  con- 
nected themselves  for  evil  purposes  are  dis- 
solved; after  the  commotion,  or  turbulent 
state,  there  ariseth  as  it  were  a  serenity  or 
silence,  which  is  the  beginning  of  the  dispo- 
sal of  all  things  into  order.  Before  anything 
is  reduced  to  order,  it  is  most  commonly  pro- 
vided that  there  should  be  a  general  reduc- 
tion thereof  into  a  kind  of  confused  mass,  or 
as  it  were  a  chaos ;  whereby  the  things  that 


SWEDEXBORG.  87 

do  not  well  cohere  together  are  disunited; 
and  when  they  are  disunited,  then  the  Lord 
disposeth  them  into  order.  This  may  be 
compared  with  what  is  observable  in  nature  ; 
where  all  things,  both  in  general  and  in  par- 
ticular, are  first  reduced  to  a  kind  of  confused 
mass,  before  they  are  disposed  or  arranged 
into  order;  thus,  for  instance,  unless  there 
were  storms  in  the  atmosphere,  to  dissipate 
whatever  is  heterogeneous,  the  air  would 
never  become  clear  and  serene,  but  there 
would  be  a  fatal  accumulation  of  unwhole- 
some and  deadly  substances  therein.  The 
case  is  the  same  with  man,  in  the  course  of 
regeneration.  —  Ai^c.  842. 

Falsities,  with  the  spiritual  man,  especially 
before  he  is  regenerated,  are  like  dense  spots 
of  a  cloud :  the  reason  is  because  he  can 
know  nothing  of  the  truth  of  faith,  except 
by  what  is  revealed  in  the  Word,  where  all 
things  are  said  in  the  general.  General 
things  are  but  as  spots  of  a  cloud ;  for  every 
single  general  comprehendeth  in  it  a  thou- 
sand and  a  thousand  particulars,  and  each 
particular  a  thousand  and  a  thousand  singu- 
lars. The  singulars  contained  in  particulars 
are  what  illustrate  generals.  These  singu- 
lars are  never  so  revealed  to  man  as  generals 
are,  both  because  they  cannot  be  described, 
nor  can  they  be  conceived;  consequently 
they  cannot  be  acknowledged  and  believed 
in,  being  contrary  to  the  fallacies  of  the 
senses,  in  which  man  is  born,  and  which  he 


88  EXTRACTS    FROM 

does  not  easily  permit  to  be  destroyed.  The 
case  is  altogether  otherwise  with  the  celes- 
tial man,  who  hath  perception  from  the 
Lord;  in  him  particulars,  and  the  singulars 
of  particulars,  may  be  insinuated :  as  for  ex- 
ample, in  the  case  of  this  general  truth,  that 
a  true  marriage  is  that  of  one  husband  with 
one  wdte,  and  that  such  a  marriage  is  repre- 
sentative of  the  celestial  marriage ;  conse- 
quently that  such  a  marriage  is  admissive  of 
celestial  happiness,  which  a  marriage  of  one 
man  with  several  wives  is  not.  The  spiritual 
man,  in  this  case,  who  knoweth  this  to  be 
true  by  the  Word  of  the  Lord,  is  perfectly 
satisfied  with  such  knowledge,  and  hence  re- 
ceiveth  conscience,  informing  him  that  mar- 
riage with  more  wives  than  one  is  sin,  and 
he  knoweth  no  more ;  but  the  celestial  man 
perceiveth  a  thousand  particulars  which  con- 
firm this  general  truth,  so  that  marriage  with 
more  than  one  Avife  exciteth  his  abhorrence. 
Since  the  spiritual  man  only  knoweth  gener- 
als, and  by  generals  hath  his  conscience 
formed,  and  the  generals  of  the  Word  are 
accommodated  to  the  fallacies  of  the  senses, 
it  is  evident  that  innumerable  falsities  join 
themselves  to,  and  insinuate  themselves  into 
those  generals,  which  cannot  easily  be  dis- 
persed. These  falsities  are  signified  by  the 
raven,  which  went  forth  from  the  ark-  in 
going  and  returning.  —  A7X.  865. 

Fowls  denote  things  intellectual,  rational, 
and  scientific,  and  in  like  manner  their  oppo- 


SWEDENBORG.  89 

sites,  which  are  reasonings  and  falses.  Both 
the  latter  and  the  former  are  described  in  the 
Word  by  various  species  of  fowls :  intellect- 
ual truths  by  the  gentle,  beautiful,  and  clean 
fowls ;  but  falses  by  ravenous,  ugly,  and  un- 
clean fowls:  gross  and  dense  falsities  by 
owls  and  ravens  ;  by  owls,  because  they  live 
in  the  darkness  of  night ;  by  ravens,  because 
they  are  of  a  black  color.  — Arc.  866. 

There  is  not  any  life  in  those  things  which 
are  not  connected  with  eternal  life,  or  which 
do  not  regard  eternal  life.  The  life  which  is 
not  eternal  is  not  life,  but  in  a  little  while  per- 
isheth ;  nor  can  to  be  be  predicated  of  those 
things  which  cease  to  be,  but  of  those  things 
which  never  cease  to  be  ;  consequently  to 
live  and  to  be  are  only  in  those  things  which 
are  of  the  Lord.  By  eternal  life  is  meant 
eternal  happiness.  —  Aix.  726. 

Man's  propriety  is,  as  it  were,  destroyed 
when  he  is  regenerated.  — Arc.  727. 

Propriety  is  wholly  evil  and  false  ;  and  so 
long  as  it  remaineth,  so  long  man  is  dead: 
but  when  he  undergoeth  temptations,  then  it 
is  shook  and  dispersed,  that  is,  is  loosened 
and  tempered  by  goodnesses  and  truths  from 
the  Lord ;  and  thus  it  is  vivilied,  and  appears 
as  if  it  was  not  present :  its  not  appearing, 
and  not  being  any  longer  hurtful,  is  signified 
by  destroying,  although  it  is  never  destroyed, 
but  remaineth.      In  this  respect  it  is  with 


90  EXTRACTS    FROM 

propriety  as  with  black  and  white;  which, 
being  variously  tempered  by  the  rays  of 
light,  are  changed  into  beautiful  colors,  as 
into  blue,  yellow,  purple,  and  the  like  ;  by 
which,  according  to  their  arrangement,  as  in 
flowers,  divers  forms  of  beauty  and  agreeable- 
ness  are  exhibited,  whilst  the  black  and 
white  in  their  root  and  ground  still  remain. 

—  A7'c.  731. 

There  is  not  a  single  expression  in  the 
Word  which  is  superfluous  and  needless, 
because  it  is  the  Word  of  the  Lord;  conse- 
quently there  is  not  auy  repetition,  but  where 
the  signification  is  different.  —  Arc.  734. 

By  fowl,  in  general,  are  signified  thoughts. 

—  Arc.  745. 

Corporeal  things  resist  what  is  good,  and 
sensual  things  what  is  true ;  the  former  ex- 
tinguishing the  love  of  goodness,  the  latter 
the  love  of  truth.  —  Arc.  913. 

Man,  when  he  is  regenerated,  receiveth  life 
from  the  Lord;  for  before  regeneration  he 
could  not  be  said  to  live,  inasmuch  as  the 
life  of  the  world  and  of  the  body  is  not  life, 
but  celestial  and  spiritual  life  alone  is  life. 
Man  by  regeneration  receiveth  real  essential 
life  from  the  Lord;  and  whereas  before  re- 
generation he  had  no  life,  he  is  now  subject 
alternately  to  a  state  of  no  life  and  a  state 
of  real  essential  life,  that  is,  of  no  faith  and 


SWEDENBORG.  91 

charity  and  of  some  faith  and  charity.  So 
often  as  man  is  under  the  influence  of  things 
corporeal  and  worldly,  then  there  is  no  faith 
and  charity,  that  is,  there  is  cold,  for  then 
things  corporeal  and  worldly  operate,  conse- 
quently the  things  which  are  of  propriety ; 
and  so  long  as  he  is  thus  influenced,  he  is 
absent  or  removed  from  faith  and  charity,  so 
that  he  doth  not  even  think  of  things  celes- 
tial and  spiritual :  the  reason  is  because 
things  celestial  and  corporeal  can  by  no 
means  be  together  with  man.  —  Arc.  933. 

By  not  cursing  the  ground  any  more  for 
mans  sake  is  signified  that  man  would  not 
any  more  avert  himself  like  the  man  of  the 
posterity  of  the  most  ancient  church.  —  Arc. 
927. 

That  the  regenerate  man  undergoeth 
changes,  viz.,  from  alternate  states  of  no 
charity  and  of  some  charit}^,  may  appear 
manifest  from  this  reason,  that  with  every 
one,  even  the  regenerate  person,  there  is 
nothing  but  evil,  and  that  all  good  is  of  the 
Lord  alone  ;  in  consequence  hereof,  he  must 
needs  undergo  changes,  and  at  one  time  be  as 
it  were  in  summer,  that  is,  in  charity,  but  at 
another  time  in  winter,  that  is,  in  no  charity. 
These  changes  are  for  tlie  end  that  man  may 
be  more  and  more  perfected,  and  thereby 
may  be  rendered  more  and  more  happy. 
Such  changes  take  place  in  the  regenerate 
man,  not  only  during  his  life  in  the  body,  but 


92  EXTRACTS    FROM 

• 

also  when  lie  cometh  into  the  other  life  ;  for 
without  changes  of  summer  and  winter,  as  it 
were,  as  to  things  of  the  will,  and  as  it  were 
of  day  and  night  as  to  things  of  the  under- 
standing, he  is  never  perfected  and  rendered 
more  happy.  These  changes,  however,  in 
another  life,  are  like  the  changes  of  summer 
and  winter  in  temperate  zones,  and  like  the 
changes  of  day  and  night  in  the  spring  sea- 
son. —  A7'c.  9o5. 

Were  they  who  are  in  the  hellish  kingdom 
to  extend  but  a  finger  beyond  the  sphere  of 
it,  they  would  suffer  pain  thereby.  —  Heaven 
and  Hell,  400. 

The  natural  man,  in  whom  the  spiritual 
degree  is  open,  does  not  know  that  he  thinks 
and  acts  from  his  spiritual  man ;  for  it  ap- 
pears as  if  it  was  from  himself,  when  never- 
theless it  is  not  from  himself,  but  from  the 
Lord.  Iseither  does  the  natural  man,  in 
whom  the  spiritual  degree  is  open,  know  that 
by  his  spiritual  man  he  is  in  heaven,  when 
nevertheless  his  spiritual  man  is  in  the  midst 
of  the  angels  of  heaven.  Sometimes  also  he 
appears  to  the  angels  ;  but  because  he  retires 
into  his  natural  man,  after  a  short  stay  there, 
he  disappears.  Neither  does  the  natural  man, 
in  whom  the  spiritual  degree  is  open,  know 
that  his  spiritual  mind  is  filled  with  a  thou- 
sand arcana  of  wisdom  and  a  thousand  de- 
lights of  love  by  the  Lord,  and  that  he  comes 
into  them  after  death,  when  he  becomes  an 


SWEDEXBORG.  93 

angel.  The  reason  why  the  natural  man 
does  not  know  these  things  is  because  the 
communication  between  the  natural  and  the 
spiritual  man  is  effected  by  correspondences, 
and  communication  by  correspondences  is 
not  perceived  any  other  wise  in  the  under- 
standing than  that  truths  are  seen  in  light, 
and  in  the  will  than  that  uses  are  performed 
from  affection.  — Angelic  Wisdom,  252. 

Charity  is  every  work  of  duty  that  man 
doeth  from  the  Lord ;  which  he  then  doeth 
from  the  Lord  when  he  shuns  evils  as  sins. 
—  Angelic  Wisdom,  253. 

To  explore  the  mysteries  of  faith  by  scien- 
tifics  is  as  impossible  as  for  a  camel  to  go 
through  the  eye  of  a  needle.  Myriads  of 
mysteries  exist  in  the  hidden  things  of  spirit- 
ual and  celestial  life  for  one  that  is  to  be 
found  in  invisible  nature.  —  Arc.  233. 

Goodness  of  disposition  manifests  itself  by 
gentleness  and  sweetness  ;  by  gentleness  in 
that  it  is  afraid  to  do  hurt,  and  by  sweet- 
ness in  that  it  loves  to  do  good.  —  Planet 
Jupiter,  50. 

It  is  a  principle  of  divine  justice  that  no 
man  should  suffer  punishments  on  account  of 
the  evils  of  his  parents,  but  on  account  of  his 
own :  wherefore  it  is  provided  by  the  Lord 
that  his  hereditary  evils  should  not  recur 
after  death,  but  the  evils  which  are  properly 


94  EXTRACTS    FROM 

his  own  ;  and  on  account  of  those  evils,  when 
they  recur,  the  man  is  punished.  —  Jj^oc. 
Explicata. 

The  delights  of  the  love  of  adultery  derive 
their  quality  from  the  delights  of  doing  evil 
uses,  thus  of  doing  evil ;  and  the  delights  of 
the  love  of  marriage  from  the  delights  of 
doing  good  uses,  thus  of  doing  good.  —  A2:)oc. 
Exp. 

So  many  and  such  are  the  delights  and 
pleasantnesses  in  the  love  of  marriage,  which 
are  manifested  by  turns,  that  they  cannot  be 
numbered  or  described ;  they  are  also  multi- 
plied with  continued  augmentations  to  eter- 
nity. —  Apoc.  Exp. 

The  origin  of  those  delights  is  from  this 
circumstance,  that  conjugal  partners  desire 
to  be  united  into  one,  as  to  their  minds ;  and 
that  into  such  union  heaven  conspireth,  from 
the  marriage  of  the  good  and  the  true  therein 
from  the  Lord.  —  Apoc.  Exp. 

The  angels,  when  separated  from  their  con- 
jugal partners,  are  in  intelligence,  but  not  in 
wisdom.  —  Apoc.  Exp. 

To  shun  evils  as  sins  is  to  shun  the  infer- 
nal societies  that  are  in  them ;  and  a  man  can- 
not shun  such  societies  unless  he  be  averse 
from  them,  and  thence  turn  himself  from 
them  ;  and  man  cannot  from  aversion  turn 


SWEDEXBORG.  95 

himself  from  them  unless  he  love  good,  and 
from  that  love  do  not  will  evil.  —  Apoc.  Exp. 

Concupiscences  are  of  the  love  of  evil,  and 
desires  and  affections  are  of  the  love  of  good. 
— Apoc.  Exp. 

There  are  works  more  or  less  good,  accord- 
ing to  the  excellence  of  their  uses  ;  for  works 
must  be  uses ;  the  best  are  those  which  are 
done  on  account  of  use  to  the  church.  To 
these  succeed  in  goodness  those  which  are  of 
use  to  our  country,  and  so  on:  the  uses  de- 
termine the  goodness  of  the  works.  —  Apoc. 
Exp. 

The  goodness  of  works  increaseth  with 
man  according  to  the  plenitude  of  the 
truths  from  the  affection  of  which  he  doeth 
them ;  for  a  man  who  is  averse  from  evils  as 
sins  willeth  to  know  truths,  inasmuch  as 
truths  teach  uses,  and  the  quality  of  their 
good :  hence  it  is  that  good  loveth  truth,  and 
truth  loves  good,  and  that  they  desire  to  be 
conjoined.  In  proportion,  therefore,  as  such 
a  man  learneth  truths  from  the  affection  of 
them,  in  the  same  proportion  he  doeth  goods 
more  wisely  and  more  fully ;  more  wisely 
because  he  knoweth  how  to  distinguish  uses, 
and  to  do  them  with  judgment  and  with  jus- 
tice ;  and  more  fully  because  all  his  truths 
are  present  in  operating  uses,  and  form  a 
spiritual  sphere,  which  the  affection  of  them 
produceth.  —  Apoc.  Exp. 


96  EXTRACTS    FROM 

To  merchants  who  shun  as  sins  thefts  of 
every  kind,  especially  the  more  interior  and 
more  hidden,  which  are  done  by  acts  of  cun- 
ning and  deceit,  riches  do  no  harm,  because 
riches  are  to  them  the  means  to  uses,  which 
are  their  negotiations,  whereby  they  serve 
their  country  and  fellow-citizens  ;  they  are 
also  by  riches  in  a  state  of  doing  the  uses  to 
which  the  affection  of  good  leadeth  them.  — 
A2)oc.  Exp. 

Whilst  a  man  shunneth  evils  as  sins,  he 
then  learneth  daily  what  a  good  work  is,  and 
there  increaseth  with  him  the  affection  of 
doing  good,  and  the  affection  of  knowing 
truths  for  the  sake  of  good.  Cease,  there- 
fore, to  inquire  in  thyself  what  are  the  good 
works  which  I  shall  do,  or  what  good  shall  I 
do  that  I  may  receive  life  eternal ;  abstain 
only  from  evils  as  sins,  and  look  to  the  Lord, 
and  the  Lord  will  teach  and  lead  thee.  — 
Apoc.  Exp. 

Those  who  know  that  there  are  divine  com- 
mandments, but  think  nothing  of  a  life  ac- 
cording to  them,  remain  natural,  nor  care  for 
anything  but  what  is  of  the  world,  and  of  the 
body.  These  after  death  become  drudges 
and  servants,  according  to  the  uses  which 
they  can  perform  to  those  who  are  spiritual ; 
for  the  natural  man  is  a  drudge  and  a  ser- 
vant, and  the  spiritual  man  is  his  master  and 
lord. — Angelic  Wisdom,  2A!d. 


SWEDENBORG.  97 

The  angels  from  the  sound  of  a  man's  voice 
know  his  love,  from  the  articulation  of  the 
sound  his  wisdom,  and  from  the  sense  of  the 
words  his  science :  and  moreover  they  say 
that  these  three  are  in  every  expression,  be- 
cause an  expression  is  as  a  conclusion;  for 
there  is  in  it  sound,  articulation,  and  sense. 
From  every  word  of  a  person  speaking  in  a 
series,  the  angels  of  the  third  heaven  perceive 
the  general  state  of  his  mind,  and  also  some 
particular  states. — A?if/.  Wisdom,  280. 

The  three  degrees  of  altitude  are  named 
natural,  spiritual,  and  celestial.  Man,  at  his 
birth,  first  comes  into  the  natural  degree  ; 
and  this  increases  in  him  by  continuity  ac- 
cording to  the  sciences,  and  according  to  the 
understanding  acquired  by  them,  to  the  sum- 
mit of  understanding,  which  is  called  rational : 
nevertheless  the  other  degree,  which  is  called 
spiritual,  is  not  hereby  opened;  this  degree 
is  opened  by  the  love  of  uses  derived  from 
things  intellectual.  Supposing  this  love  of 
uses  to  be  spiritual,  which  love  is  love  tow- 
ards our  neighbor,  this  degree  in  like  manner 
may  increase  by  degrees  of  continuity  to  its 
summit ;  and  it  increases  by  knowledges  of 
truth  and  good,  or  by  spiritual  truths.  But 
still  by  these  the  third  degree,  which  is  called 
the  celestial  degree,  is  not  opened,  this  degree 
being  opened  by  the  celestial  love  of  use, 
which  love  is  love  towards  the  Lord,  and 
love  towards  the  Lord  is  nothing  else  but  the 
application  of  the  commandments  of  the  Word 


EXTRACTS    FKOM 


to  life ;  the  sum  of  which  is  to  fly  from  evils 
because  they  are  infernal  and  diabolical, 
and  to  do  good  because  it  is  celestial  and 
divine.  These  three  degrees  are  thus  suc- 
cessively opene*d  in  man.  —  Angelic  Wis- 
dom, 237. 


The  communication  of  the  three  degrees 
with  each  other  is  effected  only  by  corre- 
spondences ;  therefore  the  differences  of  love, 
wisdom,  and  use  are  such  that  they  have 
nothing  in  common  by  anything  of  conti- 
nuit}'.  Man,  so  long  as  he  lives  in  the 
world,  does  not  know  anything  of  the  open- 
ing of  these  degrees  in  himself:  the  reason 
is  because  then  he  is  in  the  natural  degree, 
which  is  the  ultimate  ;  and  from  this  degree 
he  then  thinks,  wills,  speaks,  and  acts ;  and 
the  spiritual  degree,  which  is  interior,  does 
not  communicate  with  the  natural  degree  by 
continuity,  but  by  correspondences  ;  and  com- 
munication by  correspondences  is  not  felt. 
—  Angelic   Wisdom,  238. 


Man  hath  a  natural  mind,  a  spiritual  mind, 
and  a  celestial  mind;  and  thereby  may  be 
elevated  to  angelic  wisdom,  and  possess  it, 
while  he  lives  in  the  world :  but  nevertheless 
he  does  not  come  into  it  till  after  death,  if 
he  becomes  an  angel ;  and  then  he  speaks 
things  ineffable  and  incomprehensible  to  the 
natural  man.  —  Angelic   JVisdom,  239. 


SWEDEXBORG.  99 

The  spiritual  man  is  altogether  distinct 
from  the  natural  man,  and  no  other  commu- 
nication intervenes  than  such  as  there  is  be- 
tween cause  and  effect.  —  Angelic  Wisdom, 
251. 


The  natural  man  is  a  full  man  when  the 
spiritual  degree  is  opened  in  him ;  for  he  is 
then  in  association  with  angels  in  heaven, 
and  at  the  same  time  in  association  with  men 
in  the  world,  and  in  his  relation  to  both  he 
lives  under  the  guidance  of  the  Lord ;  for 
the  spiritual  man  imbibes  precepts  through 
the  Word  from  the  Lord,  and  executes  them 
by  the  natural  man.  — Angelic  Wisdom,  252. 


They  who  are  in  the  affection  of  truth 
think,  inquire,  and  debate  whether  a  thing 
be  true  or  not  true ;  whether  it  be  so  or  not 
so ;  and  when  they  are  confirmed  that  it  is 
true,  they  further  inquire  and  debate  what  it 
is :  thus  they  stick  in  the  very  threshold, 
and  are  incapable  of  being  admitted  into  wis- 
dom until  they  are  void  of  doubt.  But  they 
who  are  in  the  affection  of  good,  by  virtue  of 
the  good  itself  in  which  they  are  principled, 
know  and  perceive  that  it  is  so;  and  thus 
they  do  not  abide  in  the  threshold,  but  are  in 
the  inner  chamber,  being  admitted  into  wis- 
dom. They  who  are  in  the  affection  of  good, 
that  is,  the. celestial,  set  out  where  they  who 
are   in  the   affection   of  truth,  that   is,  the 


100     EXTRACTS  FROM  SWEDENBORG. 

spiritual,  halt ;  so  that  the  last  term  or  limit 
of  the  latter  is  the  hrst  of  the  former.  —  Aix. 
2718. 

The  wisdom  of  love  is  to  have  God  contin- 
ually before  our  eyes.  —  Arc.  9936. 


ALL    THE 

THEOLOGICAL  WORKS 

OF 

EMANUEL     SWEDENBORG 

for   sale   at 
169  Tremont  Street,  Boston, 

AND    AT 

20  Cooper  Union,  New  York. 


TO   THE   YOUi^a 

Young  men  and  young  women,  not  yet 
married,  enter  auspiciously  or  otherwise  upon 
true  spiritual  life,  according  as  they  carefully 
avoid  as  sinful  whatever  is  opposed  to  purity 
of  mind  and  act  in  relation  to  marriage. 

Whether  or  not  they  become  spiritual  at 
all ;  whether  or  not  they  will  come  into  the 
church;  whether  or  not  they  will  have  any 
real  interest  in  spiritual  things,  —  will  ap- 
proach and  worship  the  Lord,  reverence  the 
Scriptures,  and  understand  and  receive  the 
goodness  and  truth  brought  down  in  them  by 
the  Lord  to  men,  depends,  above  all  else,  upon 
this  simple  thing,  whether  or  not,  in  intention 
and  act,  they  avoid  as  sin  what  is  contrary  to 
chastity :  for  the  love  to  which  this  relates 
enters  deeper  than  any  other,  and  has  its  seat 
even  at  the  entrance  gate  of  the  Lord  with 
spiritual  and  heavenly  things  into  the  mind. 

—  Fattee. 


101 


UCSB  LIBRARY. 


UC  SOUTHERN  REGIONAL  LIBRARY  ^AC  .  '' 

IIMIiillllf 


B     000  007  869     i 


